ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafYoma 54
(a) Ula quoting Rebbi Shimon, just concluded that the phrase "until this
day" always means forever (at least, until the days of Mashi'ach). The
problem with this is from the Pasuk in Shoftim, which tells us that the
Yevusi resided in Yerushalayim together with the tribe of Binyamin "until
this day" - when the Pasuk in Yirmiyah says that Yerushalayim was
completely desolate for fifty-two years. Clearly then, "until this day"
does not necessarily mean forever.
(b) The significance of the word "Beheimah" mentioned there lies in its
Gematri'ah (numerical value) fifty-two - the exact number of years that
Yerushalayim was desolate.
(c) Rebbi Yossi says that for seven years sulfur and salt reigned in
Yisrael. Rebbi Yochanan bases this on a 'Gezeirah Shavah' "al Asher Azvu es
*B'ris* Hashem Elokei Avosam" in Devarim and "ve'Higbir *B'ris* la'Rabim
Shavu'a Echad" in Daniel - because the Pasuk in Devarim refers to "sulfur
and salt burning all its land" (a reference to the devastation caused by
the enemy). It does not say however, how many years that devastation would
last. Therefore Rebbi Yochanan teaches us the source from a Gezeirah-Shavah
- which is what Rebbi Yossi is saying. (Incidentally, the Gemara brings
Rebbi Yossi as a second Kashya on Ula.), since from here too, we can see
that Yerushalayim was not inhabited for a number of years.
(a) The Gemara thinks that, if "ad ha'Yom ha'Zeh" does not imply forever,
then at least "*Sham* ad ha'Yom ha'Zeh", does - and the Pasuk quoted by Ula
does indeed say "Vayiheyu *Sham* ad ha'Yom ha'Zeh".
(b) This explanation, too, is refuted, from the Pasuk in Yeshayah, which
describes how five hundred men from the tribe of Shimon went to Har Se'ir,
defeated the remnant of Amalek and resided "Sham" ad ha'Yom ha'Zeh" - and
they are certainly not there any longer, since Sancheriv came and mixed up
all the nations.
(c) The Chachamim in a Beraisa, concur with the Tana in Shekalim - who
maintains that the Aron was buried in the Beis Hamikdash itself.
(d) According to them, the Kohen who discovered where the Aron was hidden,
was busy wielding his ax ...
1. ... according to Rebbi Chelbo - in sport.
2. ... according to Tana de'Bei Rebbi Yishmael - in order to de-worm the
wood for the Mizbe'ach (the only thing that Ba'alei Mumin were permitted to
(a) The two Pesukim in Melachim, one of which states that the poles of the
Aron *could* be seen from the Heichal, the other, which states that it
could *not*, are both right - since whereas the actual poles could *not* be
seen, the bulge where they protruded, *could*.
(b) This is hinted in the Pasuk "Tzeror ha'Mor Dodi Li, *Bein Shadai*
Yalin"(he sleeps between my breasts) - where Yisrael compare Hashem's love
towards them, to the love of a man towards his wife. Similarly here, the
poles of the Aron resembled a woman's breasts protruding through her
(a) The Kohanim demonstrate the extent of Hashem's love of Yisrael to the
visitors who came to Yerushalayim for Yom-Tov - by opening the curtain and
showing them the Keruvim locked in an embrace. And they would announce 'See
that Hashem's love towards you resembles that of a man towards his wife'.
(b) The Beraisa explains that the Pasuk "ve'Lo Yavo'u Lir'os, ke'Vala es
ha'Kodesh va'Meisu" - comes to forbid the Levi'im to see the Holy vessels
being put away whilst the Mishkan was being dismantled.
(c) That was the case in the early days, *before* Yisrael entered Eretz
Yisrael, when they were not yet familiar with the Shechinah, and were like
a betrothed woman who is still shy of her Chasan. Whereas Rav Ketina is
speaking *after* Yisrael had already entered Eretz Yisrael. At that stage,
they were compared to a married woman who is familiar with her husband and
is no longer shy.
(d) The Mishnah in Shekalim, where the Kohen died for seeing too much, and
which seemingly restricts what one should see, speaks in the time of the
second Beis Hamikdash, after they had been exiled. Even though they
returned, it was not quite the same as before the exile - they returned to
their status of being betrothed, like they were in the desert.
(a) We learned a Beraisa earlier which describes how they would roll up the
curtain, and show the people the Keruvim locked in an embrace. This might
be speaking in the time of the *first* Beis Hamikdash - in which case 'the
curtain' refers not to the Amah Teraksin, but to the curtain that blocked
the entrance to the Kodesh Kodashim.
(b) During the first Beis Hamikdash, each of the *three* entrances of the
Beis Hamikdash had a curtain. Nevertheless there were *six* curtains -
because the D'vir had two curtains, and so did the attic on top of the
(c) Rav Acha bar Ya'akov establishes the Beraisa describing the Keruvim
even in the time of the *second* Beis Hamikdash - because the Keruvim were
not those that flanked the Aron, but refers to the *pictures* of Keruvim
that adorned the walls.
(d) The walls also contained patterns of "Masav" - nets "Kela" - ropes.
(a) "Kol Mechabdeha Hizilu'ha Ki Ra'u Ervasah" refers to the enemy (who had
previously had respect for our closeness with Hashem). When they entered
the Beis Hamikdash and saw the Keruvim locked in an embrace (It is unclear
why Rashi explains this by the second Churban) - they paraded them in the
street, and announced 'These Jews, whose blessings and curses are
effective, should deal in such things!'
(b) The stone was called 'Even *Shesi'ah*' - because the world was formed
(c) Our Tana holds like the Chachamim in a Beraisa, who maintain that the
world was established from Tzi'on and outwards; according to Rebbi Eliezer,
it was established from its center; Rebbi Yehoshua holds from the sides and
inwards, whereas in the opinion of Rebbi Yitzchak, Hashem cast a stone into
the sea, from which the world was established.
(d) The Chachamim interpret the Pasuk in Tehilim "mi'Tzi'on Michlal Yofi" -
to mean that the beauty of the world was established from Tzi'on.
(a) Rebbi Eliezer learns from the Pasuk in Bereishis "Eileh Toldos
*ha'Shamayim ve'ha'Aretz* be'Hibar'am, be'Yom Asos Hashem Elokim *Eretz
ve'Shamayim* - that the heavenly bodies were created from the heaven and
the earthly bodies, from the earth.
'Ke'Matzlif' means - like one gives lashes with a strap (as we explained
(b) According to the Rabbanan, both were created from Tzi'on (i.e. from the
middle of the world - Tosfos).