Shevuos
16
Zichru Daf Simanim
Shevuos - Daf 16
0 seconds of 0 secondsVolume 90%
Press shift question mark to access a list of keyboard shortcuts
00:00
00:00
00:00
 
Download
Share
  • בכל אלו or באחת מכל אלו, machlokes if קדושה ראשונה קידשה לשעתה וקידשה לעתיד לבא

Regarding the requirements for being mekadesh the Mikdash and Yerushalayim, Rav Huna says: בכל אלו תנן – we learned in our Mishnah that sanctification is effective only with all of these requirements listed. Rav Nachman says: באחת מכל אלו תנן – we learned in our Mishnah that sanctification is effective even with only one of these requirements. This machlokes hinges on how to explain the fact that Ezra was mekadesh Yerushalayim and the second Beis Hamikdash without a king and no אורים ותומים. Rav Huna holds: קדושה ראשונה קידשה לשעתה וקידשה לעתיד לבא – the original kedushah [of Yerushalayim and the Beis Hamikdash] sanctified [its site] for its time and forever and needed no sanctification in Ezra’s time. Rather, Ezra’s was performing a זכר בעלמא – mere remembrance of the initial sanctification, and no inference can be drawn from its lacking a king and אורים ותומים. Rav Nachman holds לא קידשה לעתיד לבא, so Ezra needed to be mekadesh it again. Since he did so without a king and אורים ותומים, this proves that not all elements are necessary. The Gemara proves that the question of קדושה ראשונה is a machlokes Tannaim.

  • The source that one who becomes tamei in the Mikdash can be liable

The Mishnah on Daf 14b taught that if one became tamei in the Mikdash and forgot either his tumah or that he was in the Mikdash, and he either bowed or delayed leaving in some way, he is liable to a korban. The Gemara asks for the source that one is liable for tumah contracted while in the Mikdash (since the passuk prohibits “being metamei” the Mikdash, and this person was metamei it as soon as he became tamei). It answers that there are two pesukim: "את משכן ה' טמא" – he has contaminated Hashem’s משכן, and "כי את מקדש ה' טמא" – for he has contaminated Hashem’s Mikdash. אם אינו ענין לטומאה שבחוץ – if [the second passukhas no application for tumah contracted outside the Mikdash (since it is already known), תנהו ענין לטומאה שבפנים – apply it instead to tumah contracted inside the Mikdash, teaching liability for not leaving immediately. Although both pesukim are necessary to teach liability for entering either the משכן or the Beis Hamikdash while tamei (because neither can be derived from the other), the Gemara explains that the word משכן or מקדש could have been used in both pesukim, and the changed terminology indicates a second derashah.

  • השתחוה כלפי חוץ, different forms of bowing

The Mishnah on Daf 14b taught that if one became tamei in the Mikdash, and then bowed, or delayed long enough to bow, or exited via a long route, he is liable. Rava explained that bowing without delaying is only liable שהשתחוה כלפי פנים – where he bowed towards the inside of the Mikdash (towards the היכל), which is considered bowing. אבל השתחוה כלפי חוץ – But if he bowed towards the outside, שהה אין – then if he delayed he is liable, but not if he did not delay, since this is not considered bowing. [The Gemara records another version of Rava’s statement.] Bowing which does not entail “delaying” is כריעה בעלמא – merely kneeling and bowing which does entail delaying (which is the delay period described by the Mishnah) is פישוט ידים ורגלים – outstretching arms and legs (prostration). Amoraim dispute the exact length of this time period. [In addition to these two types of bowing, a Baraisa defines "קידה" as על אפים – bowing down upon one’s face.]

Siman - Toes (Acrobat with big Toes). The acrobat with big toes who jumped over a Navi leading a ceremony to expand Yerushalayim in the days there were no king or Urim v’Tumim, watched in horror as his friend the acrobat flipped onto a sheretz inside the Mikdash, and finished his act by bowing without delay toward the outside of the Mikdash avoiding punishment.

Previous Page
Next Page
Rabbi Avraham Goldhar

Rabbi Avraham Goldhar has been designing and teaching Jewish literacy courses for over thirty years. His knowledge frameworks for Biblical mastery, Jewish History, Talmudic Law & Jewish Holidays enable students of all backgrounds to better integrate Jewish concepts and learn systematically. After serving as the Educational Director of Aish HaTorah New York, Avraham launched GoldharSchool.com, Home of Big Picture Jewish Education, featuring Jewish literacy content for schools and individuals. He is the developer of the Goldhar Method, a revolutionary learning system that integrates memory into the learning process and has trained over 80,000 students, teachers and professionals. He lectures internationally on the topic of academic mastery and the solutions required to raise the bar in education. Avraham learned in Aish HaTorah, Mir, and Chaim Berlin and received his ordination under the tutelage of Rabbi Yitzchok Berkovits in Jerusalem.