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Every year on Shabbat Parashat Shekalim, we read the story of Yeho’ash’s rehabilitation of the Beit HaMikdash (Melachim II 11-12). The connection to Shabbat Shekalim appears to most as simply the theme of raising funds to support the Mishkan and the Beit HaMikdash. However, a careful examination of the story yields a much deeper connection to Parashat Shekalim and the heralding of Rosh Chodesh Adar.

A King at Age Seven – The Back Story

Ashkenazi Jews begin the Haftarah with Yeho’ash assuming the throne at age seven. This highly unusual phenomenon should certainly draw our interest. Yeho’ash’s grandmother Atalia assumes the throne upon the death of her son Achazyahu. Ataliah murders all of her competitors to become the leader. She ruthlessly murders every male in the Davidic line, including her sons and grandsons. During her reign, Ataliah introduces the worship of Ba’al to Yerushalayim. 

One grandchild, Yeho’ash, is saved by his father’s sister Yehosheva, who is married to Yehoyada, the leader of the Kohanim in the Beit HaMikdash. Yeho’ash is hidden in the Beit Hamikdash until he turns seven, at which time Yehoyada organizes a rebellion against the evil Ataliah. Yehoyada organizes a group of prominent leaders to join the rebellion, and even arms the rebels with weapons from none other than David HaMelech, which were stored for generations in the Beit HaMikdash. Yehoyada succeeds, Yeho’ash is inaugurated as king, and Ataliah is executed.

Extracting Spiritual Victory from Spiritual Oppression

This narrative fits perfectly with Chodesh Adar and Purim, as it thematically emphasizes the extraction of spiritual gain from spiritual oppression. In the Purim story, Haman threatens to destroy the Jews. Nevertheless, the Jews persevere and Haman is ironically hanged on his own gallows. As a result, we celebrate our salvation on the holiday of Purim. The Midrash adds that the money that Haman allocated to bribe Achashveirosh to eliminate the Jews was used by Mordechai and Esther to enhance the construction of the Beit HaMikdash. Thus, the Jewish people are able to convert spiritual oppression into spiritual prosperity.

This theme is gloriously expressed both during and after Yeho’ash’s reign. Yeho’ash, under the influence of his adoptive father Yehoyada, leads a monumental effort to refurbish the Beit HaMikdash. As noted by Da’at Mikra, after one hundred and fifty years of wear and tear since its erection, the Beit HaMikdash is sorely in need of considerable restoration. Da’at Mikra also reasonably suggests that Ataliah considerably damages the Beit HaMikdash during her six terrible years of reign. Accordingly, it is specifically Ataliah’s persecution that causes Yeho’ash to be raised by Yehoyada and be influenced to repair and restore the Beit HaMikdash.

Additionally, Sefer Melachim overall characterizes Yeho’ash’s forty-year reign as a spiritual success. Moreover, Yeho’ash’s inauguration ushers in an often overlooked but critically important era— his reign marks the beginning of a string of four consecutive kings who uphold Torah law – Yeho’ash, Amatzya, Uzziah, and Yotam. These kings reign for a consecutive 137 years. 

This is an unparalleled positive streak, that has undoubtedly left a positive impact on our people. It is no wonder that the Jews of the Southern Kingdom survived as Jews. The 137 years of royal Torah observance certainly contributed to the spiritual survival of our people. The Northern Kingdom did not survive largely due to the fact that they had never experienced this kind of positive leadership. 

Yeho’ash initiates this great streak due to the influence of his step-father Yehoyada, and the fact that he spent his formative years in the hallowed halls of the Beit HaMikdash. In other words, Ataliah, through her acts of oppression, initiates the chain of events that results in the long term spiritual prosperity of the Bnei Yisrael. VeNahaphoch Hu— that which was supposed to (God forbid) cripple the Jews, winds up strengthening them. Thus, this Haftarah serves as a perfect introduction to Chodesh Adar.

Rabbi Joseph B. Soloveitchik’s Reason for the Haftarot

Various explanations are offered for our reading the Haftarot. The Avudraham famously explains that the Haftarah replaced the Torah reading after the Romans banned its public reading. We continue the practice, according to this approach, even though the original reason no longer applies. 

Another reason offered for the Haftarah is that the selections are “Mei’ein HaParashah," parallel the Parashah and thus add a layer of depth to the Torah portion of the week. 

Rabbi Joseph B. Soloveitchik provides perhaps the most compelling reason for the reading of the Haftarot. The Rav simply points to the Berachot that are recited upon the reading of the Haftarah. He argues that the central theme of the Berachot, and therefore of the Haftarot in general, is the affirmation of the prophetic promise of redemption. 

For example, in the fourth Berachah after the Haftarah, we request that “Samecheinu Hashem Elokeinu Be’Eliyahu HaNavi Avedecha, UVeMalchut Beit David Meshichecha, BiMeheira Yavo, VeYageil Libeino,” “Hashem, our God, gladden us with Eliyahu HaNavi Your servant, and with the kingdom of the House of David, Your anointed, may he come speedily and delight our hearts.” This excerpt alone makes it clear that the belief in our eventual redemption serves as a central theme of the Haftarot.

Yeho’ash and the Restoration of the Davidic Line 

The story of Yeho’ash fits perfectly into the Haftaric theme of the prophetic promise of redemption. Ataliah seems to successfully eliminate the Davidic line. However, despite her overwhelming power and force, the Davidic line is restored through Yeho’ash. The reading of this section of Sefer Melachim as the Haftarah foreshadows and reassures us that Malchut Beit David will eventually be restored. Ataliah’s execution and Yeho’ash’s investiture as king serves as a potent precedent for the eventual reconstitution of the Davidic line. This is another reason why this Haftarah serves as a perfect introduction to the month of Adar, the first of the Chodshei HaGeulah, the redemptive months of Adar and Nissan (see Rashi to Ta’anit 29a s.v. Mishenichnas). 

The Sephardic and Ashkenazic Versions of the Haftarah

Typically, Sephardic Haftarah selections are shorter than their Ashkenazic counterparts. The Haftarah for Shabbat Shekalim stands out as an exception, as Sepharadim include the last few Pesukim of Melachim II 11, while Ashkenazim only begin in Melachim II 12, which focuses on the refurbishment of the Beit HaMikdash. 

The lengthier Sephardic version fits into the theme discussed throughout this chapter. To successfully relate the future restoration of the Davidic line, one must at the very least refer to Yehoyada’s elimination of Ataliah and the coronation of Yeho’ash. 

Why then does the Ashkenazic version not include these critical references? Perhaps the mention of Yeho’ash taking office at the age of seven suffices to remind us of the extraordinary circumstances in which Yeho’ash began his reign. However, why are the references not explicitly mentioned in the Ashkenazic reading? Yeshayahu 2 establishes that the Messianic restoration of the Davidic line will take place peacefully. Perhaps Ashkenazim omit the beginning of Yeho’ash’s rise to power as it involves rebellion and the execution of the previous leader. On the other hand, evildoers in the period leading up to the Mashiach will be uprooted, as is clear from Yeshayahu 66, Yechezkeil 37, and Malachi 3:24. Thus, Ataliah’s execution may still be thematically relevant to the restoration of the Davidic line. 

Another possibility is the Ashkenazic practice follows Ramban (BeReishit 49:10), who abhors Kohanic involvement in political matters. For this reason, Ashkenazim do not include Birkat Kohanim (BeMidbar 6:24-26) in the Chanukah Torah reading, unlike Sephardic Jews who do. We have written that Ashkenazim follow Ramban, who disapproved of the Chasmona’im’s political involvement, and Sepharadim follow the Rambam, who approved. 

The same dispute might be relevant to the question as to whether we mention Yehoyada’s involvement in the coronation of Yeho’ash. For Ashkenazim, this is anathema, and is thus is omitted. For Sepharadim, though, Yehoyada’s heroic efforts to restore the Davidic line are most appropriate to mention, especially due to his involvement in the restoration of the Beit HaMikdash.

Conclusion

Year after year, we hear the Haftarot, and most often have only a vague understanding as to why we read any particular selection from the Nevi’im. Our discussion, though, has hopefully communicated that it is well worth delving deeper so that we can mine the messages of vital importance that the beautiful words of the Haftarah convey each Shabbat and Chag.