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Daf Yomi

June 4, 2021 | 讻状讚 讘住讬讜谉 转砖驻状讗

Masechet Yoma is sponsored by Vicky Harari in commemoration of her father's Yahrzeit, Avraham Baruch Hacohen ben Zeev Eliyahu Eckstein z'l, a Holocaust survivor and a feminist before it was fashionable. And in gratitude to Michelle Cohen Farber for revolutionizing women's learning worldwide.

This month's shiurim are sponsored by Josh Sussman in honor of both his wife, Romi鈥檚 50th birthday and son, Zeli. "He will, B鈥橢zrat HaShem, be making his first solo siyum on Masechet Yoma at his Bar Mitzvah in July".

And for a refuah shleima for Pesha Etel bat Sarah.

Yoma 54

Today’s daf is sponsored by Goldie Gilad in memory of her father Yaacov Yisroel Tynkielrot z”l. “A holocaust survivor that continued to learn Daf Yomi immediately after the war by gathering and encouraging people around him to study the Daf realizing that it was the only constant in his life having lost everything else that mattered. He continued Daf Yomi for 7 1/2 cycles. He gave shiurim morning and night during his entire life.” And by Rivka and Martin Himmel in honor of their 36th anniversary. While learning the daf, Rivka uses the Shas that her father gave to Martin for the wedding.

Was the Ark hidden or was it taken to Babylonia? What are the proofs for each opinion? The Ark and the Cherubs were used as a metaphor for the relationship between God and the Jewish people. How? How were there cherubs in the Second Temple if there was no Ark? Why was the stone called “Even Hashtia“? From where was the world created? Various opinions are brought? Is Jerusalem considered the center of the world/universe?

讻诇 讛讚专讛 诪讗讬 讻诇 讛讚专讛 讞讚专讛 讗转讛 诪讗讬 讗转讛 讗讜诪专 讗诪专 诇讜 砖讗谞讬 讗讜诪专 讗专讜谉 讘诪拽讜诪讜 谞讙谞讝 砖谞讗诪专 讜讬讗专讬讻讜 讛讘讚讬诐 讜讙讜壮


all her splendor鈥 (Lamentations 1:6). What is the meaning of: 鈥淎ll her splendor [hadara]鈥? It means: Her chamber [岣dra], i.e., something that was hidden within the innermost chambers, namely the Ark. You, Rabbi Shimon ben Yo岣i, what do you say in response to this? He said to him: As I say, the Ark was buried in its place and not exiled, as it is stated: 鈥淎nd the staves were so long that the ends of the staves were seen from the sacred place before the partition, but they could not be seen without; and they are there to this day鈥 (I Kings 8:8).


讗诪专 诇讬讛 专讘讛 诇注讜诇讗 诪讗讬 诪砖诪注 讚讻转讬讘 讜讬讛讬讜 砖诐 注讚 讛讬讜诐 讛讝讛 讜讻诇 讛讬讻讗 讚讻转讬讘 注讚 讛讬讜诐 讛讝讛 诇注讜诇诐 讛讜讗 讜讛讻转讬讘 讜讗转 讛讬讘讜住讬 讬讜砖讘 讬专讜砖诇诐 诇讗 讛讜专讬砖讜 讘谞讬 讘谞讬诪讬谉 讜讬砖讘 讛讬讘讜住讬 讗转 讘谞讬 讘谞讬诪讬谉 讘讬专讜砖诇诐 注讚 讛讬讜诐 讛讝讛 讛讻讬 谞诪讬 讚诇讗 讙诇讜


Rabba said to Ulla: From where in this verse may it be inferred that the Ark was buried in its place? Ulla replied that the source is as it is written: 鈥淎nd they are there to this day,鈥 which is referring to any day when one might read this sentence, i.e., forever. Rabba objected to this explanation: And is it the case that anywhere that it is written 鈥渢o this day鈥 it means forever, as opposed to the time when the verse was written? But isn鈥檛 it written: 鈥淎nd the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem; but the Jebusites dwelt with the children of Benjamin in Jerusalem, to this day鈥 (Judges 1:21)? So too here, let us say that the Jebusites were not exiled from Jerusalem.


讜讛转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讞诪砖讬诐 讜砖转讬诐 砖谞讛 诇讗 注讘专 讗讬砖 讘讬讛讜讚讛 砖谞讗诪专 注诇 讛讛专讬诐 讗砖讗 讘讻讬 讜谞讛讬 讜注诇 谞讗讜转 诪讚讘专 拽讬谞讛 讻讬 谞爪转讜 诪讘诇讬 讗讬砖 注讜讘专 讜诇讗 砖诪注讜 拽讜诇 诪拽谞讛 诪注讜祝 讛砖诪讬诐 讜注讚 讘讛诪讛 谞讚讚讜 讛诇讻讜 讘讛诪讛 讘讙讬诪讟专讬讗 讞诪砖讬谉 讜砖转讬诐 讛讜讜


But wasn鈥檛 it taught in a baraita that Rabbi Yehuda says: No person passed through the land of Judea for fifty-two years after the destruction of the Temple by Nebuchadnezzar, as it is stated: 鈥淚 will raise crying and wailing for the mountains, and a lamentation for the pastures of the wilderness, for they have been burned, with no person passing through. And they do not hear the sound of the cattle; from the bird of the heavens to the beast [behema], all have fled and gone鈥 (Jeremiah 9:9). Behema, spelled beit, heh, mem, heh, has a numerical value of fifty-two, alluding to the fact that no one passed through the land for fifty-two years.


讜转谞讬讗 专讘讬 讬讜住讬 讗讜诪专 砖讘注 砖谞讬诐 谞转拽讬讬诪讛 讙驻专讬转 讜诪诇讞 讘讗专抓 讬砖专讗诇 讜讗诪专 专讘讬 讬讜讞谞谉 诪讗讬 讟注诪讗 讚专讘讬 讬讜住讬 讗转讬讗 讘专讬转 讘专讬转 讻转讬讘 讛讻讗 讜讛讙讘讬专 讘专讬转 诇专讘讬诐 砖讘讜注 讗讞讚 讜讻转讬讘 讛转诐 讜讗诪专讜 注诇 讗砖专 注讝讘讜 讗转 讘专讬转 讛壮 讗诇讛讬 讗讘讜转诐


And it was taught in another baraita that Rabbi Yosei says: For seven years a curse of brimstone and salt endured in Eretz Yisrael, rendering it unfit for human habitation. And Rabbi Yo岣nan said: What is the rationale of Rabbi Yosei; from where does he learn this? It is derived from a verbal analogy between 鈥渃ovenant鈥 and 鈥渃ovenant.鈥 It is written here: 鈥淎nd he shall make a firm covenant with many for one week鈥 (Daniel 9:27), i.e., seven years. And it is written there: 鈥淎nd that its entire land is brimstone and salt鈥They shall say: Because they forsook the covenant of the Lord, the God of their fathers鈥 (Deuteronomy 29:22; 24). Evidently, the Jebusites must have been exiled from Jerusalem, which proves that the phrase 鈥渢o this day鈥 does not always mean forever.


讗诪专 诇讬讛 讛讻讗 讻转讬讘 砖诐 讛转诐 诇讗 讻转讬讘 砖诐 讜讻诇 讛讬讻讗 讚讻转讬讘 砖诐 诇注讜诇诐 讛讜讗 诪讬转讬讘讬 讜诪讛诐 诪谉 讘谞讬 砖诪注讜谉 讛诇讻讜 诇讛专 砖注讬专 讗谞砖讬诐 讞诪砖 诪讗讜转 讜驻诇讟讬讛 讜谞注专讬讛 讜专驻讬讛 讜注讜讝讬讗诇 讘谞讬 讬砖注讬 讘专讗砖诐 讜讬讻讜 讗转 砖讗专讬转 讛驻诇讬讟讛 诇注诪诇拽 讜讬砖讘讜 砖诐 注讚 讛讬讜诐 讛讝讛


Ulla said to him: Here, with regard to the Ark, it is written: 鈥淎nd they are there鈥; whereas there, in the verse that deals with the Jebusites, it is not written. And anywhere that 鈥渢here鈥 is written with the phrase 鈥渢o this day鈥 it means forever. The Gemara raises an objection from the following verse: 鈥淎nd some of them, even of the sons of Simeon, five hundred men, went to Mount Seir having for their captains Pelatiah and Neariah and Rephaiah and Uzziel, the sons of Ishi. And they smote the remnant of the Amalekites who escaped, and dwelt there to this day鈥 (I Chronicles 4:42鈥43).


讜讻讘专 注诇讛 住谞讞专讬讘 诪诇讱 讗砖讜专 讜讘诇讘诇 讻诇 讛讗专爪讜转 砖谞讗诪专 讜讗住讬专 讙讘讜诇讜转 注诪讬诐 讜注转讜讚讜转讬讛诐 砖讜砖转讬 转讬讜讘转讗


The Gemara explains its objection: But Sennacherib, king of Assyria, had already come, and through his policy of forced population transfer he had scrambled all the nations of the lands, as it is stated in reference to Sennacherib: 鈥淎nd I have removed the bounds of the peoples, and have robbed their treasures鈥 (Isaiah 10:13). This indicates that the children of Simeon were also exiled, despite the fact that the verse states: 鈥淭here to this day.鈥 The Gemara concludes: Indeed, this is a conclusive refutation of Ulla鈥檚 statement.


讗诪专 专讘 谞讞诪谉 转谞讗 讜讞讻诪讬诐 讗讜诪专讬诐 讗专讜谉 讘诇砖讻转 讚讬专 讛注爪讬诐 讛讬讛 讙谞讜讝 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讗祝 讗谞谉 谞诪讬 转谞讬谞讗 诪注砖讛 讘讻讛谉 讗讞讚 砖讛讬讛 诪转注住拽 讜专讗讛 专爪驻讛 诪砖讜谞讛 诪讞讘专讜转讬讛 讜讘讗 讜讛讜讚讬注 讗转 讞讘讬专讜 讜诇讗 讛住驻讬拽 诇讙诪讜专 讗转 讛讚讘专 注讚 砖讬爪转讛 谞砖诪转讜 讜讬讚注讜 讘讬讞讜讚 砖砖诐 讗专讜谉 讙谞讜讝


Rav Na岣an said that a Sage taught in the Tosefta: And the Rabbis say that the Ark of the Covenant was buried in the Chamber of the Woodshed. Rav Na岣an bar Yitz岣k said: We, too, have learned in a mishna: There was an incident involving a certain priest who was occupied with various matters, and he saw a floor tile in the woodshed that was different from the others. One of the marble floor tiles was higher than the rest, suggesting it had been lifted out and replaced. He came and informed his friend of the uneven tile, but was unable to finish his report and provide the exact location of the tile before his soul departed from his body. And consequently they knew definitively that the Ark was buried there, but its location was meant to be kept secret.


诪讗讬 讛讜讛 注讘讬讚 讗诪专 专讘讬 讞诇讘讜 诪转注住拽 讘拽专讚讜诪讜 讛讬讛 转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 砖谞讬 讻讛谞讬诐 讘注诇讬 诪讜诪讬谉 讛讬讜 诪转诇讬注讬谉 讘注爪讬诐 讜谞砖诪讟讛 拽专讚讜诪讜 砖诇 讗讞讚 诪讛诐 讜谞驻诇讛 砖诐 讜讬爪转讛 讗砖 讜讗讻诇转讜


The Gemara asks: What was he doing, that priest who noticed the misplaced tile? Rabbi 岣lbo said: He was occupied with his axe, i.e., he was banging the floor with his axe. He thereby discovered an empty space under a tile, which he guessed was the opening of a tunnel. The school of Rabbi Yishmael taught: Two blemished priests were sorting wormy wood when the axe of one of them dropped and fell there, into the hole in the floor. Blemished priests were appointed to inspect the wood for worms, as these logs were unfit for use on the altar. And fire burst out and consumed that priest, so the exact location remains unknown.


专讘 讬讛讜讚讛 专诪讬 讻转讬讘 讜讬专讗讜 专讗砖讬 讛讘讚讬诐 讜讻转讬讘 讜诇讗 讬专讗讜 讛讞讜爪讛 讛讗 讻讬爪讚 谞专讗讬谉 讜讗讬谉 谞专讗讬谉 转谞讬讗 谞诪讬 讛讻讬 讜讬专讗讜 专讗砖讬 讛讘讚讬诐 讬讻讜诇 诇讗 讬讛讜 讝讝讬谉 诪诪拽讜诪谉 转诇诪讜讚 诇讜诪专 讜讬讗专讬讻讜 讛讘讚讬诐 讬讻讜诇 讬讛讜 诪拽专注讬谉 讘驻专讜讻转 讜讬讜爪讗讬谉 转诇诪讜讚 诇讜诪专 讜诇讗 讬专讗讜 讛讞讜爪讛


Rabbi Yehuda raised a contradiction. It is written: 鈥淭he ends of the staves were seen,鈥 and it is written in that same verse: 鈥淏ut they could not be seen without鈥 (I Kings 8:8). How can one reconcile this contradiction? They were seen and yet not seen, i.e., the staves were partially visible. This was also taught in a baraita: 鈥淭he ends of the staves were seen鈥; one might have thought that they did not move from their position and did not protrude at all. Therefore, the verse states: 鈥淎nd the staves were so long.鈥 One might have thought that they ripped through the curtain and emerged on the other side; therefore, the verse states: 鈥淭hey could not be seen without.鈥


讛讗 讻讬爪讚 讚讜讞拽讬谉 讜讘讜诇讟讬谉 讜讬讜爪讗讬谉 讘驻专讜讻转 讜谞专讗讬谉 讻砖谞讬 讚讚讬 讗砖讛 砖谞讗诪专 爪专讜专 讛诪讜专 讚讜讚讬 诇讬 讘讬谉 砖讚讬 讬诇讬谉


How is this so? The staves of the Ark pushed and protruded and stuck out against the curtain toward the outside, and appeared like the two breasts of a woman pushing against her clothes. As it is stated: 鈥淢y beloved is to me like a bundle of myrrh, that lies between my breasts鈥 (Song of Songs 1:13). For this reason the Ark of the Covenant, where the Divine Presence rests, is positioned so that its staves protrude through the curtain, like the breasts of a woman.


讗诪专 专讘 拽讟讬谞讗 讘砖注讛 砖讛讬讜 讬砖专讗诇 注讜诇讬谉 诇专讙诇 诪讙诇诇讬谉 诇讛诐 讗转 讛驻专讜讻转 讜诪专讗讬谉 诇讛诐 讗转 讛讻专讜讘讬诐 砖讛讬讜 诪注讜专讬诐 讝讛 讘讝讛 讜讗讜诪专讬诐 诇讛谉 专讗讜 讞讘转讻诐 诇驻谞讬 讛诪拽讜诐 讻讞讘转 讝讻专 讜谞拽讘讛


Continuing the previous discussion, Rav Ketina said: When the Jewish people would ascend for one of the pilgrimage Festivals, the priests would roll up the curtain for them and show them the cherubs, which were clinging to one another, and say to them: See how you are beloved before God, like the love of a male and female. The two cherubs symbolize the Holy One, Blessed be He, and the Jewish people.


诪转讬讘 专讘 讞住讚讗 讜诇讗 讬讘讜讗讜 诇专讗讜转 讻讘诇注 讗转 讛拽讚砖 讜讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讘砖注转 讛讻谞住转 讻诇讬诐 诇谞专转拽 砖诇讛诐


Rav 岣sda raised an objection: How could the priests allow the people to see this? After all, it is stated with regard to the Tabernacle: 鈥淏ut they shall not go in to see the sacred objects as they are being covered, lest they die鈥 (Numbers 4:20), and Rav Yehuda said that Rav said: When the vessels were put into their containers for transport, it was prohibited even for the Levites to look at them. The prohibition against viewing the vessels should be even more severe when they are fixed in their sacred place within the Temple. How could they be publicly displayed?


讗诪专 专讘 谞讞诪谉 诪砖诇 诇讻诇讛 讻诇 讝诪谉 砖讛讬讗 讘讘讬转 讗讘讬讛 爪谞讜注讛 诪讘注诇讛 讻讬讜谉 砖讘讗转讛 诇讘讬转 讞诪讬讛 讗讬谞讛 爪谞讜注讛 诪讘注诇讛


Rav Na岣an said in answer: This is analogous to a bride; as long as she is engaged but still in her father鈥檚 house, she is modest in the presence of her husband. However, once she is married and comes to her father-in-law鈥檚 house to live with her husband, she is no longer modest in the presence of her husband. Likewise, in the wilderness, when the Divine Presence did not dwell in a permanent place, it was prohibited to see the sacred objects. By contrast, all were allowed to see the sacred objects in their permanent place in the Temple.


诪转讬讘 专讘 讞谞讗 讘专 专讘 拽讟讬谞讗 诪注砖讛 讘讻讛谉 讗讞讚 砖讛讬讛 诪转注住拽 讜讻讜壮 讗诪专 诇讬讛 谞转讙专砖讛 拽讗 讗诪专转 谞转讙专砖讛 讞讝专讜 诇讞讬讘转讛 讛专讗砖讜谞讛


Rav 岣na bar Rav Ketina raised an objection from the aforementioned mishna: There was an incident involving a certain priest who was occupied and discovered the place where the Ark was hidden, and he subsequently died before he could reveal its location. Since he was prevented from seeing the Ark, it was evidently prohibited to see the sacred objects even after the Temple was built. Rav Na岣an said to him: This is not difficult, as you are speaking of when she was divorced. Since the Jewish people were exiled after the destruction of the First Temple, they are compared to a woman divorced from her husband, and when a woman is divorced she returns to her original beloved but reserved state. She is once again modest and does not reveal herself. Likewise, the Divine Presence will remain hidden until the glory of the First Temple is restored.


讘诪讗讬 注住拽讬谞谉 讗讬 谞讬诪讗 讘诪拽讚砖 专讗砖讜谉 诪讬 讛讜讗讬 驻专讜讻转 讗诇讗 讘诪拽讚砖 砖谞讬 诪讬 讛讜讜 讻专讜讘讬诐 诇注讜诇诐 讘诪拽讚砖 专讗砖讜谉 讜诪讗讬 驻专讜讻转 驻专讜讻转 讚讘讘讬


The Gemara poses a question concerning Rav Ketina鈥檚 statement: With what are we dealing here; in what circumstance did the priests roll up the curtain to show everyone the cherubs? If we say this is referring to the First Temple, was there a curtain between the Sanctuary and the Holy of Holies? In the First Temple, there was a wall there. Rather, we will say this is referring to the Second Temple; but were there cherubs there? Since there was no Ark, it follows that there were no cherubs on it. The Gemara answers: Actually, Rav Ketina is referring to the First Temple, and what is the curtain that he mentioned? It is the curtain of the gates. For all of the Jewish people to be able to see, they had to raise the curtains hanging on all the gates.


讚讗诪专 专讘讬 讝讬专讗 讗诪专 专讘 砖诇砖讛 注砖专 驻专讜讻讜转 讛讬讜 讘诪拽讚砖 砖讘注讛 讻谞讙讚 砖讘注讛 砖注专讬诐 砖转讬诐 讗讞转 诇驻转讞讜 砖诇 讛讬讻诇 讜讗讞转 诇驻转讞讜 砖诇 讗讜诇诐 砖转讬诐 讘讚讘讬专 讜砖转讬诐 讻谞讙讚谉 讘注诇讬讛


As Rabbi Zeira said that Rav said: There were thirteen curtains in the Second Temple: Seven opposite, i.e., on the inside of, seven gates; two additional ones within the Temple, one of which was at the entrance to the Sanctuary and the other one of which was at the entrance to the Entrance Hall. Two additional curtains were within the partition, in the Holy of Holies in place of the one-cubit partition, and two corresponding to them were above in the upper chamber. Above the Holy of Holies, there was another level in the same layout as the one below, and a curtain was affixed there, too, as no one climbed up to the higher chamber above the Holy of Holies without a pressing need. These curtains were most likely hanging in the First Temple as well.


专讘 讗讞讗 讘专 讬注拽讘 讗诪专 诇注讜诇诐 讘诪拽讚砖 砖谞讬 讜讻专讜讘讬诐 讚爪讜专转讗 讛讜讜 拽讬讬诪讬 讚讻转讬讘 讜讗转 讻诇 拽讬专讜转 讛讘讬转 诪住讘 拽诇注 讻专讜讘讬诐 讜转诪专讜转 讜驻讟讜专讬 爪讬爪讬诐 讜爪驻讛 讝讛讘 诪讬砖专 注诇 讛诪讞讜拽讛


Rav A岣 bar Ya鈥檃kov said: Actually, Rav Ketina鈥檚 statement is referring to the Second Temple: There was a curtain at the entrance of the Holy of Holies, and indeed there were images of cherubs there, i.e., drawn or engraved pictures of the cherubs on the walls. As it is written: 鈥淎nd he carved all the walls of the house round about with carved figures of cherubs and palm trees and open flowers, within and without鈥 (I Kings 6:29), and it is further stated: 鈥淎nd he overlaid them with gold fitted upon the graven work鈥 (I Kings 6:35), which teaches that in addition to the cherubs within the sacred place, other cherubs were drawn on the walls.


讜讻转讬讘 讻诪注专 讗讬砖 讜诇讜讬讜转 诪讗讬 讻诪注专 讗讬砖 讜诇讜讬讜转 讗诪专 专讘讛 讘专 专讘 砖讬诇讗


And it is written: 鈥淎ccording to the space of each with loyot (I Kings 7:36). The Gemara asks: What is the meaning of: 鈥淎ccording to the space of each with loyot鈥? Rabba bar Rav Sheila said:


讻讗讬砖 讛诪注讜专讛 讘诇讜讬讬讛 砖诇讜 讗诪专 专讬砖 诇拽讬砖 讘砖注讛 砖谞讻谞住讜 讙讜讬诐 诇讛讬讻诇 专讗讜 讻专讜讘讬诐 讛诪注讜专讬谉 讝讛 讘讝讛 讛讜爪讬讗讜谉 诇砖讜拽 讜讗诪专讜 讬砖专讗诇 讛诇诇讜 砖讘专讻转谉 讘专讻讛 讜拽诇诇转谉 拽诇诇讛 讬注住拽讜 讘讚讘专讬诐 讛诇诇讜 诪讬讚 讛讝讬诇讜诐 砖谞讗诪专 讻诇 诪讻讘讚讬讛 讛讝讬诇讜讛 讻讬 专讗讜 注专讜转讛


It means like a man joined and clinging to his livaya, his partner, i.e., his wife. In other words, the cherubs appeared to be embracing one another. Reish Lakish said: When gentiles destroyed the Second Temple and entered the Sanctuary, they saw these drawings of cherubs clinging to one another. They peeled them from the wall, took them out to the market, and said: These Jews, whose blessing is a blessing and whose curse is a curse, due to their great fear of God, should they be occupied with such matters, making images of this kind? They immediately debased and destroyed them, as it is stated: 鈥淎ll who honored her debase her because they have seen her nakedness鈥 (Lamentations 1:8).


讜砖转讬讛 讛讬转讛 谞拽专讗转 转谞讗 砖诪诪谞讛 讛讜砖转转 讛注讜诇诐 转谞谉 讻诪讗谉 讚讗诪专 诪爪讬讜谉 谞讘专讗 讛注讜诇诐 讚转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 注讜诇诐 诪讗诪爪注讬转讜 谞讘专讗 砖谞讗诪专 讘爪拽转 注驻专 诇诪讜爪拽 讜专讙讘讬诐 讬讚讜讘拽讜


搂 The mishna taught that a stone sat in the Holy of Holies and it was called the foundation [shetiyya] rock. A Sage taught in the Tosefta: Why was it called shetiyya? It is because the world was created [hushtat] from it. The Gemara comments: We learned the mishna in accordance with the opinion of the one who said that the world was created from Zion. As it was taught in a baraita that Rabbi Eliezer says: The world was created from its center, as it is stated: 鈥淲hen the dust runs into a mass, and the clods cleave fast together鈥 (Job 38:38). The world was created by adding matter to the center, like the formation of clumps of earth.


专讘讬 讬讛讜砖注 讗讜诪专 注讜诇诐 诪谉 讛爪讚讚讬谉 谞讘专讗 砖谞讗诪专 讻讬 诇砖诇讙 讬讗诪专 讛讜讬 讗专抓 讜讙砖诐 诪讟专 讜讙砖诐 诪讟专讜转 注讜讝讜 专讘讬 讬爪讞拽 (谞驻讞讗) 讗诪专 讗讘谉 讬专讛 讛拽讚讜砖 讘专讜讱 讛讜讗 讘讬诐 诪诪谞讜 谞砖转转 讛注讜诇诐 砖谞讗诪专 注诇 诪讛 讗讚谞讬讛 讛讟讘注讜 讗讜 诪讬 讬专讛 讗讘谉 驻谞转讛


Rabbi Yehoshua says: The world was created from the sides, as it is stated: 鈥淔or He said to the snow: Become the earth, likewise to the shower of rain, and to the showers of His mighty rain鈥 (Job 37:6). This verse indicates that the rains fell from all sides, which led to the creation of the earth. Rabbi Yitz岣k Nappa岣 said: The Holy One, Blessed be He, cast a stone into the sea, from which the world was created, as it is stated: 鈥淯pon what were its foundations fastened; or who laid its cornerstone?鈥 (Job 38:6).


讜讞讻诪讬诐 讗讜诪专讬诐 诪爪讬讜谉 谞讘专讗 砖谞讗诪专 诪讝诪讜专 诇讗住祝 讗诇 讗诇讛讬诐 讛壮 讜讗讜诪专 诪爪讬讜谉 诪讻诇诇 讬讜驻讬 诪诪谞讜 诪讜讻诇诇 讬驻讬讜 砖诇 注讜诇诐


And the Rabbis say: The world was created from Zion, as it is stated: 鈥淎 Psalm of Asaph. God, the Lord God has spoken and called the earth, from the rising of the sun to its place of setting鈥 (Psalms 50:1), and it states: 鈥淥ut of Zion, the perfection of beauty, God has shined forth鈥 (Psalms 50:2). The mishna is taught in accordance with this last opinion.


转谞讬讗 专讘讬 讗诇讬注讝专 讛讙讚讜诇 讗讜诪专 讗诇讛 转讜诇讚讜转 讛砖诪讬诐 讜讛讗专抓 讘讛讘专讗诐 讘讬讜诐 注砖讜转 讛壮 讗诇讛讬诐 讗专抓 讜砖诪讬诐 转讜诇讚讜转 砖诪讬诐 诪砖诪讬诐 谞讘专讗讜 转讜诇讚讜转 讛讗专抓 诪讗专抓 谞讘专讗讜


It was taught in a baraita that Rabbi Eliezer the Great says: 鈥淭hese are the generations of the heaven and the earth when they were created, on the day that the Lord God made earth and heaven鈥 (Genesis 2:4) means that the generations of the heavens, i.e., all things found in the heavens, were created from the heavens, while the generations of the earth were created from the earth.


讜讞讻诪讬诐 讗讜诪专讬诐 讗诇讜 讜讗诇讜 诪爪讬讜谉 谞讘专讗讜 砖谞讗诪专 诪讝诪讜专 诇讗住祝 讗诇 讗诇讛讬诐 讛壮 讚讘专 讜讬拽专讗 讗专抓 诪诪讝专讞 砖诪砖 注讚 诪讘讜讗讜 讜讗讜诪专 诪爪讬讜谉 诪讻诇诇 讬讜驻讬 讗诇讛讬诐 讛讜驻讬注 诪诪谞讜 诪讜讻诇诇 讬讜驻讬讜 砖诇 注讜诇诐


And the Rabbis say: Both these and those were created from Zion, as it is stated: 鈥淎 Psalm of Asaph. God, the Lord God has spoken and called the earth, from the rising of the sun to its place of setting,鈥 and it says: 鈥淥ut of Zion, the perfection of beauty, God has shined forth,鈥 i.e., from Zion the beauty of the world was perfected, which includes both the generations of the heavens and the generations of the earth.


谞讟诇 讗转 讛讚诐 诪诪讬 砖诪诪专住 讘讜 讜讻讜壮 诪讗讬 讻诪爪诇讬祝 诪讞讜讬 专讘 讬讛讜讚讛


搂 The mishna taught that the High Priest took the blood of the bull from the one who was stirring it so it would not coagulate, and he entered and sprinkled it like one who whips. The Gemara asks: What is the meaning of: Like one who whips? Rav Yehuda demonstrated the action with his hand,


Masechet Yoma is sponsored by Vicky Harari in commemoration of her father's Yahrzeit, Avraham Baruch Hacohen ben Zeev Eliyahu Eckstein z'l, a Holocaust survivor and a feminist before it was fashionable. And in gratitude to Michelle Cohen Farber for revolutionizing women's learning worldwide.

This month's shiurim are sponsored by Josh Sussman in honor of both his wife, Romi鈥檚 50th birthday and son, Zeli. "He will, B鈥橢zrat HaShem, be making his first solo siyum on Masechet Yoma at his Bar Mitzvah in July".

And for a refuah shleima for Pesha Etel bat Sarah.

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Yoma 54

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Yoma 54

讻诇 讛讚专讛 诪讗讬 讻诇 讛讚专讛 讞讚专讛 讗转讛 诪讗讬 讗转讛 讗讜诪专 讗诪专 诇讜 砖讗谞讬 讗讜诪专 讗专讜谉 讘诪拽讜诪讜 谞讙谞讝 砖谞讗诪专 讜讬讗专讬讻讜 讛讘讚讬诐 讜讙讜壮


all her splendor鈥 (Lamentations 1:6). What is the meaning of: 鈥淎ll her splendor [hadara]鈥? It means: Her chamber [岣dra], i.e., something that was hidden within the innermost chambers, namely the Ark. You, Rabbi Shimon ben Yo岣i, what do you say in response to this? He said to him: As I say, the Ark was buried in its place and not exiled, as it is stated: 鈥淎nd the staves were so long that the ends of the staves were seen from the sacred place before the partition, but they could not be seen without; and they are there to this day鈥 (I Kings 8:8).


讗诪专 诇讬讛 专讘讛 诇注讜诇讗 诪讗讬 诪砖诪注 讚讻转讬讘 讜讬讛讬讜 砖诐 注讚 讛讬讜诐 讛讝讛 讜讻诇 讛讬讻讗 讚讻转讬讘 注讚 讛讬讜诐 讛讝讛 诇注讜诇诐 讛讜讗 讜讛讻转讬讘 讜讗转 讛讬讘讜住讬 讬讜砖讘 讬专讜砖诇诐 诇讗 讛讜专讬砖讜 讘谞讬 讘谞讬诪讬谉 讜讬砖讘 讛讬讘讜住讬 讗转 讘谞讬 讘谞讬诪讬谉 讘讬专讜砖诇诐 注讚 讛讬讜诐 讛讝讛 讛讻讬 谞诪讬 讚诇讗 讙诇讜


Rabba said to Ulla: From where in this verse may it be inferred that the Ark was buried in its place? Ulla replied that the source is as it is written: 鈥淎nd they are there to this day,鈥 which is referring to any day when one might read this sentence, i.e., forever. Rabba objected to this explanation: And is it the case that anywhere that it is written 鈥渢o this day鈥 it means forever, as opposed to the time when the verse was written? But isn鈥檛 it written: 鈥淎nd the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem; but the Jebusites dwelt with the children of Benjamin in Jerusalem, to this day鈥 (Judges 1:21)? So too here, let us say that the Jebusites were not exiled from Jerusalem.


讜讛转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讞诪砖讬诐 讜砖转讬诐 砖谞讛 诇讗 注讘专 讗讬砖 讘讬讛讜讚讛 砖谞讗诪专 注诇 讛讛专讬诐 讗砖讗 讘讻讬 讜谞讛讬 讜注诇 谞讗讜转 诪讚讘专 拽讬谞讛 讻讬 谞爪转讜 诪讘诇讬 讗讬砖 注讜讘专 讜诇讗 砖诪注讜 拽讜诇 诪拽谞讛 诪注讜祝 讛砖诪讬诐 讜注讚 讘讛诪讛 谞讚讚讜 讛诇讻讜 讘讛诪讛 讘讙讬诪讟专讬讗 讞诪砖讬谉 讜砖转讬诐 讛讜讜


But wasn鈥檛 it taught in a baraita that Rabbi Yehuda says: No person passed through the land of Judea for fifty-two years after the destruction of the Temple by Nebuchadnezzar, as it is stated: 鈥淚 will raise crying and wailing for the mountains, and a lamentation for the pastures of the wilderness, for they have been burned, with no person passing through. And they do not hear the sound of the cattle; from the bird of the heavens to the beast [behema], all have fled and gone鈥 (Jeremiah 9:9). Behema, spelled beit, heh, mem, heh, has a numerical value of fifty-two, alluding to the fact that no one passed through the land for fifty-two years.


讜转谞讬讗 专讘讬 讬讜住讬 讗讜诪专 砖讘注 砖谞讬诐 谞转拽讬讬诪讛 讙驻专讬转 讜诪诇讞 讘讗专抓 讬砖专讗诇 讜讗诪专 专讘讬 讬讜讞谞谉 诪讗讬 讟注诪讗 讚专讘讬 讬讜住讬 讗转讬讗 讘专讬转 讘专讬转 讻转讬讘 讛讻讗 讜讛讙讘讬专 讘专讬转 诇专讘讬诐 砖讘讜注 讗讞讚 讜讻转讬讘 讛转诐 讜讗诪专讜 注诇 讗砖专 注讝讘讜 讗转 讘专讬转 讛壮 讗诇讛讬 讗讘讜转诐


And it was taught in another baraita that Rabbi Yosei says: For seven years a curse of brimstone and salt endured in Eretz Yisrael, rendering it unfit for human habitation. And Rabbi Yo岣nan said: What is the rationale of Rabbi Yosei; from where does he learn this? It is derived from a verbal analogy between 鈥渃ovenant鈥 and 鈥渃ovenant.鈥 It is written here: 鈥淎nd he shall make a firm covenant with many for one week鈥 (Daniel 9:27), i.e., seven years. And it is written there: 鈥淎nd that its entire land is brimstone and salt鈥They shall say: Because they forsook the covenant of the Lord, the God of their fathers鈥 (Deuteronomy 29:22; 24). Evidently, the Jebusites must have been exiled from Jerusalem, which proves that the phrase 鈥渢o this day鈥 does not always mean forever.


讗诪专 诇讬讛 讛讻讗 讻转讬讘 砖诐 讛转诐 诇讗 讻转讬讘 砖诐 讜讻诇 讛讬讻讗 讚讻转讬讘 砖诐 诇注讜诇诐 讛讜讗 诪讬转讬讘讬 讜诪讛诐 诪谉 讘谞讬 砖诪注讜谉 讛诇讻讜 诇讛专 砖注讬专 讗谞砖讬诐 讞诪砖 诪讗讜转 讜驻诇讟讬讛 讜谞注专讬讛 讜专驻讬讛 讜注讜讝讬讗诇 讘谞讬 讬砖注讬 讘专讗砖诐 讜讬讻讜 讗转 砖讗专讬转 讛驻诇讬讟讛 诇注诪诇拽 讜讬砖讘讜 砖诐 注讚 讛讬讜诐 讛讝讛


Ulla said to him: Here, with regard to the Ark, it is written: 鈥淎nd they are there鈥; whereas there, in the verse that deals with the Jebusites, it is not written. And anywhere that 鈥渢here鈥 is written with the phrase 鈥渢o this day鈥 it means forever. The Gemara raises an objection from the following verse: 鈥淎nd some of them, even of the sons of Simeon, five hundred men, went to Mount Seir having for their captains Pelatiah and Neariah and Rephaiah and Uzziel, the sons of Ishi. And they smote the remnant of the Amalekites who escaped, and dwelt there to this day鈥 (I Chronicles 4:42鈥43).


讜讻讘专 注诇讛 住谞讞专讬讘 诪诇讱 讗砖讜专 讜讘诇讘诇 讻诇 讛讗专爪讜转 砖谞讗诪专 讜讗住讬专 讙讘讜诇讜转 注诪讬诐 讜注转讜讚讜转讬讛诐 砖讜砖转讬 转讬讜讘转讗


The Gemara explains its objection: But Sennacherib, king of Assyria, had already come, and through his policy of forced population transfer he had scrambled all the nations of the lands, as it is stated in reference to Sennacherib: 鈥淎nd I have removed the bounds of the peoples, and have robbed their treasures鈥 (Isaiah 10:13). This indicates that the children of Simeon were also exiled, despite the fact that the verse states: 鈥淭here to this day.鈥 The Gemara concludes: Indeed, this is a conclusive refutation of Ulla鈥檚 statement.


讗诪专 专讘 谞讞诪谉 转谞讗 讜讞讻诪讬诐 讗讜诪专讬诐 讗专讜谉 讘诇砖讻转 讚讬专 讛注爪讬诐 讛讬讛 讙谞讜讝 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讗祝 讗谞谉 谞诪讬 转谞讬谞讗 诪注砖讛 讘讻讛谉 讗讞讚 砖讛讬讛 诪转注住拽 讜专讗讛 专爪驻讛 诪砖讜谞讛 诪讞讘专讜转讬讛 讜讘讗 讜讛讜讚讬注 讗转 讞讘讬专讜 讜诇讗 讛住驻讬拽 诇讙诪讜专 讗转 讛讚讘专 注讚 砖讬爪转讛 谞砖诪转讜 讜讬讚注讜 讘讬讞讜讚 砖砖诐 讗专讜谉 讙谞讜讝


Rav Na岣an said that a Sage taught in the Tosefta: And the Rabbis say that the Ark of the Covenant was buried in the Chamber of the Woodshed. Rav Na岣an bar Yitz岣k said: We, too, have learned in a mishna: There was an incident involving a certain priest who was occupied with various matters, and he saw a floor tile in the woodshed that was different from the others. One of the marble floor tiles was higher than the rest, suggesting it had been lifted out and replaced. He came and informed his friend of the uneven tile, but was unable to finish his report and provide the exact location of the tile before his soul departed from his body. And consequently they knew definitively that the Ark was buried there, but its location was meant to be kept secret.


诪讗讬 讛讜讛 注讘讬讚 讗诪专 专讘讬 讞诇讘讜 诪转注住拽 讘拽专讚讜诪讜 讛讬讛 转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 砖谞讬 讻讛谞讬诐 讘注诇讬 诪讜诪讬谉 讛讬讜 诪转诇讬注讬谉 讘注爪讬诐 讜谞砖诪讟讛 拽专讚讜诪讜 砖诇 讗讞讚 诪讛诐 讜谞驻诇讛 砖诐 讜讬爪转讛 讗砖 讜讗讻诇转讜


The Gemara asks: What was he doing, that priest who noticed the misplaced tile? Rabbi 岣lbo said: He was occupied with his axe, i.e., he was banging the floor with his axe. He thereby discovered an empty space under a tile, which he guessed was the opening of a tunnel. The school of Rabbi Yishmael taught: Two blemished priests were sorting wormy wood when the axe of one of them dropped and fell there, into the hole in the floor. Blemished priests were appointed to inspect the wood for worms, as these logs were unfit for use on the altar. And fire burst out and consumed that priest, so the exact location remains unknown.


专讘 讬讛讜讚讛 专诪讬 讻转讬讘 讜讬专讗讜 专讗砖讬 讛讘讚讬诐 讜讻转讬讘 讜诇讗 讬专讗讜 讛讞讜爪讛 讛讗 讻讬爪讚 谞专讗讬谉 讜讗讬谉 谞专讗讬谉 转谞讬讗 谞诪讬 讛讻讬 讜讬专讗讜 专讗砖讬 讛讘讚讬诐 讬讻讜诇 诇讗 讬讛讜 讝讝讬谉 诪诪拽讜诪谉 转诇诪讜讚 诇讜诪专 讜讬讗专讬讻讜 讛讘讚讬诐 讬讻讜诇 讬讛讜 诪拽专注讬谉 讘驻专讜讻转 讜讬讜爪讗讬谉 转诇诪讜讚 诇讜诪专 讜诇讗 讬专讗讜 讛讞讜爪讛


Rabbi Yehuda raised a contradiction. It is written: 鈥淭he ends of the staves were seen,鈥 and it is written in that same verse: 鈥淏ut they could not be seen without鈥 (I Kings 8:8). How can one reconcile this contradiction? They were seen and yet not seen, i.e., the staves were partially visible. This was also taught in a baraita: 鈥淭he ends of the staves were seen鈥; one might have thought that they did not move from their position and did not protrude at all. Therefore, the verse states: 鈥淎nd the staves were so long.鈥 One might have thought that they ripped through the curtain and emerged on the other side; therefore, the verse states: 鈥淭hey could not be seen without.鈥


讛讗 讻讬爪讚 讚讜讞拽讬谉 讜讘讜诇讟讬谉 讜讬讜爪讗讬谉 讘驻专讜讻转 讜谞专讗讬谉 讻砖谞讬 讚讚讬 讗砖讛 砖谞讗诪专 爪专讜专 讛诪讜专 讚讜讚讬 诇讬 讘讬谉 砖讚讬 讬诇讬谉


How is this so? The staves of the Ark pushed and protruded and stuck out against the curtain toward the outside, and appeared like the two breasts of a woman pushing against her clothes. As it is stated: 鈥淢y beloved is to me like a bundle of myrrh, that lies between my breasts鈥 (Song of Songs 1:13). For this reason the Ark of the Covenant, where the Divine Presence rests, is positioned so that its staves protrude through the curtain, like the breasts of a woman.


讗诪专 专讘 拽讟讬谞讗 讘砖注讛 砖讛讬讜 讬砖专讗诇 注讜诇讬谉 诇专讙诇 诪讙诇诇讬谉 诇讛诐 讗转 讛驻专讜讻转 讜诪专讗讬谉 诇讛诐 讗转 讛讻专讜讘讬诐 砖讛讬讜 诪注讜专讬诐 讝讛 讘讝讛 讜讗讜诪专讬诐 诇讛谉 专讗讜 讞讘转讻诐 诇驻谞讬 讛诪拽讜诐 讻讞讘转 讝讻专 讜谞拽讘讛


Continuing the previous discussion, Rav Ketina said: When the Jewish people would ascend for one of the pilgrimage Festivals, the priests would roll up the curtain for them and show them the cherubs, which were clinging to one another, and say to them: See how you are beloved before God, like the love of a male and female. The two cherubs symbolize the Holy One, Blessed be He, and the Jewish people.


诪转讬讘 专讘 讞住讚讗 讜诇讗 讬讘讜讗讜 诇专讗讜转 讻讘诇注 讗转 讛拽讚砖 讜讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讘砖注转 讛讻谞住转 讻诇讬诐 诇谞专转拽 砖诇讛诐


Rav 岣sda raised an objection: How could the priests allow the people to see this? After all, it is stated with regard to the Tabernacle: 鈥淏ut they shall not go in to see the sacred objects as they are being covered, lest they die鈥 (Numbers 4:20), and Rav Yehuda said that Rav said: When the vessels were put into their containers for transport, it was prohibited even for the Levites to look at them. The prohibition against viewing the vessels should be even more severe when they are fixed in their sacred place within the Temple. How could they be publicly displayed?


讗诪专 专讘 谞讞诪谉 诪砖诇 诇讻诇讛 讻诇 讝诪谉 砖讛讬讗 讘讘讬转 讗讘讬讛 爪谞讜注讛 诪讘注诇讛 讻讬讜谉 砖讘讗转讛 诇讘讬转 讞诪讬讛 讗讬谞讛 爪谞讜注讛 诪讘注诇讛


Rav Na岣an said in answer: This is analogous to a bride; as long as she is engaged but still in her father鈥檚 house, she is modest in the presence of her husband. However, once she is married and comes to her father-in-law鈥檚 house to live with her husband, she is no longer modest in the presence of her husband. Likewise, in the wilderness, when the Divine Presence did not dwell in a permanent place, it was prohibited to see the sacred objects. By contrast, all were allowed to see the sacred objects in their permanent place in the Temple.


诪转讬讘 专讘 讞谞讗 讘专 专讘 拽讟讬谞讗 诪注砖讛 讘讻讛谉 讗讞讚 砖讛讬讛 诪转注住拽 讜讻讜壮 讗诪专 诇讬讛 谞转讙专砖讛 拽讗 讗诪专转 谞转讙专砖讛 讞讝专讜 诇讞讬讘转讛 讛专讗砖讜谞讛


Rav 岣na bar Rav Ketina raised an objection from the aforementioned mishna: There was an incident involving a certain priest who was occupied and discovered the place where the Ark was hidden, and he subsequently died before he could reveal its location. Since he was prevented from seeing the Ark, it was evidently prohibited to see the sacred objects even after the Temple was built. Rav Na岣an said to him: This is not difficult, as you are speaking of when she was divorced. Since the Jewish people were exiled after the destruction of the First Temple, they are compared to a woman divorced from her husband, and when a woman is divorced she returns to her original beloved but reserved state. She is once again modest and does not reveal herself. Likewise, the Divine Presence will remain hidden until the glory of the First Temple is restored.


讘诪讗讬 注住拽讬谞谉 讗讬 谞讬诪讗 讘诪拽讚砖 专讗砖讜谉 诪讬 讛讜讗讬 驻专讜讻转 讗诇讗 讘诪拽讚砖 砖谞讬 诪讬 讛讜讜 讻专讜讘讬诐 诇注讜诇诐 讘诪拽讚砖 专讗砖讜谉 讜诪讗讬 驻专讜讻转 驻专讜讻转 讚讘讘讬


The Gemara poses a question concerning Rav Ketina鈥檚 statement: With what are we dealing here; in what circumstance did the priests roll up the curtain to show everyone the cherubs? If we say this is referring to the First Temple, was there a curtain between the Sanctuary and the Holy of Holies? In the First Temple, there was a wall there. Rather, we will say this is referring to the Second Temple; but were there cherubs there? Since there was no Ark, it follows that there were no cherubs on it. The Gemara answers: Actually, Rav Ketina is referring to the First Temple, and what is the curtain that he mentioned? It is the curtain of the gates. For all of the Jewish people to be able to see, they had to raise the curtains hanging on all the gates.


讚讗诪专 专讘讬 讝讬专讗 讗诪专 专讘 砖诇砖讛 注砖专 驻专讜讻讜转 讛讬讜 讘诪拽讚砖 砖讘注讛 讻谞讙讚 砖讘注讛 砖注专讬诐 砖转讬诐 讗讞转 诇驻转讞讜 砖诇 讛讬讻诇 讜讗讞转 诇驻转讞讜 砖诇 讗讜诇诐 砖转讬诐 讘讚讘讬专 讜砖转讬诐 讻谞讙讚谉 讘注诇讬讛


As Rabbi Zeira said that Rav said: There were thirteen curtains in the Second Temple: Seven opposite, i.e., on the inside of, seven gates; two additional ones within the Temple, one of which was at the entrance to the Sanctuary and the other one of which was at the entrance to the Entrance Hall. Two additional curtains were within the partition, in the Holy of Holies in place of the one-cubit partition, and two corresponding to them were above in the upper chamber. Above the Holy of Holies, there was another level in the same layout as the one below, and a curtain was affixed there, too, as no one climbed up to the higher chamber above the Holy of Holies without a pressing need. These curtains were most likely hanging in the First Temple as well.


专讘 讗讞讗 讘专 讬注拽讘 讗诪专 诇注讜诇诐 讘诪拽讚砖 砖谞讬 讜讻专讜讘讬诐 讚爪讜专转讗 讛讜讜 拽讬讬诪讬 讚讻转讬讘 讜讗转 讻诇 拽讬专讜转 讛讘讬转 诪住讘 拽诇注 讻专讜讘讬诐 讜转诪专讜转 讜驻讟讜专讬 爪讬爪讬诐 讜爪驻讛 讝讛讘 诪讬砖专 注诇 讛诪讞讜拽讛


Rav A岣 bar Ya鈥檃kov said: Actually, Rav Ketina鈥檚 statement is referring to the Second Temple: There was a curtain at the entrance of the Holy of Holies, and indeed there were images of cherubs there, i.e., drawn or engraved pictures of the cherubs on the walls. As it is written: 鈥淎nd he carved all the walls of the house round about with carved figures of cherubs and palm trees and open flowers, within and without鈥 (I Kings 6:29), and it is further stated: 鈥淎nd he overlaid them with gold fitted upon the graven work鈥 (I Kings 6:35), which teaches that in addition to the cherubs within the sacred place, other cherubs were drawn on the walls.


讜讻转讬讘 讻诪注专 讗讬砖 讜诇讜讬讜转 诪讗讬 讻诪注专 讗讬砖 讜诇讜讬讜转 讗诪专 专讘讛 讘专 专讘 砖讬诇讗


And it is written: 鈥淎ccording to the space of each with loyot (I Kings 7:36). The Gemara asks: What is the meaning of: 鈥淎ccording to the space of each with loyot鈥? Rabba bar Rav Sheila said:


讻讗讬砖 讛诪注讜专讛 讘诇讜讬讬讛 砖诇讜 讗诪专 专讬砖 诇拽讬砖 讘砖注讛 砖谞讻谞住讜 讙讜讬诐 诇讛讬讻诇 专讗讜 讻专讜讘讬诐 讛诪注讜专讬谉 讝讛 讘讝讛 讛讜爪讬讗讜谉 诇砖讜拽 讜讗诪专讜 讬砖专讗诇 讛诇诇讜 砖讘专讻转谉 讘专讻讛 讜拽诇诇转谉 拽诇诇讛 讬注住拽讜 讘讚讘专讬诐 讛诇诇讜 诪讬讚 讛讝讬诇讜诐 砖谞讗诪专 讻诇 诪讻讘讚讬讛 讛讝讬诇讜讛 讻讬 专讗讜 注专讜转讛


It means like a man joined and clinging to his livaya, his partner, i.e., his wife. In other words, the cherubs appeared to be embracing one another. Reish Lakish said: When gentiles destroyed the Second Temple and entered the Sanctuary, they saw these drawings of cherubs clinging to one another. They peeled them from the wall, took them out to the market, and said: These Jews, whose blessing is a blessing and whose curse is a curse, due to their great fear of God, should they be occupied with such matters, making images of this kind? They immediately debased and destroyed them, as it is stated: 鈥淎ll who honored her debase her because they have seen her nakedness鈥 (Lamentations 1:8).


讜砖转讬讛 讛讬转讛 谞拽专讗转 转谞讗 砖诪诪谞讛 讛讜砖转转 讛注讜诇诐 转谞谉 讻诪讗谉 讚讗诪专 诪爪讬讜谉 谞讘专讗 讛注讜诇诐 讚转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 注讜诇诐 诪讗诪爪注讬转讜 谞讘专讗 砖谞讗诪专 讘爪拽转 注驻专 诇诪讜爪拽 讜专讙讘讬诐 讬讚讜讘拽讜


搂 The mishna taught that a stone sat in the Holy of Holies and it was called the foundation [shetiyya] rock. A Sage taught in the Tosefta: Why was it called shetiyya? It is because the world was created [hushtat] from it. The Gemara comments: We learned the mishna in accordance with the opinion of the one who said that the world was created from Zion. As it was taught in a baraita that Rabbi Eliezer says: The world was created from its center, as it is stated: 鈥淲hen the dust runs into a mass, and the clods cleave fast together鈥 (Job 38:38). The world was created by adding matter to the center, like the formation of clumps of earth.


专讘讬 讬讛讜砖注 讗讜诪专 注讜诇诐 诪谉 讛爪讚讚讬谉 谞讘专讗 砖谞讗诪专 讻讬 诇砖诇讙 讬讗诪专 讛讜讬 讗专抓 讜讙砖诐 诪讟专 讜讙砖诐 诪讟专讜转 注讜讝讜 专讘讬 讬爪讞拽 (谞驻讞讗) 讗诪专 讗讘谉 讬专讛 讛拽讚讜砖 讘专讜讱 讛讜讗 讘讬诐 诪诪谞讜 谞砖转转 讛注讜诇诐 砖谞讗诪专 注诇 诪讛 讗讚谞讬讛 讛讟讘注讜 讗讜 诪讬 讬专讛 讗讘谉 驻谞转讛


Rabbi Yehoshua says: The world was created from the sides, as it is stated: 鈥淔or He said to the snow: Become the earth, likewise to the shower of rain, and to the showers of His mighty rain鈥 (Job 37:6). This verse indicates that the rains fell from all sides, which led to the creation of the earth. Rabbi Yitz岣k Nappa岣 said: The Holy One, Blessed be He, cast a stone into the sea, from which the world was created, as it is stated: 鈥淯pon what were its foundations fastened; or who laid its cornerstone?鈥 (Job 38:6).


讜讞讻诪讬诐 讗讜诪专讬诐 诪爪讬讜谉 谞讘专讗 砖谞讗诪专 诪讝诪讜专 诇讗住祝 讗诇 讗诇讛讬诐 讛壮 讜讗讜诪专 诪爪讬讜谉 诪讻诇诇 讬讜驻讬 诪诪谞讜 诪讜讻诇诇 讬驻讬讜 砖诇 注讜诇诐


And the Rabbis say: The world was created from Zion, as it is stated: 鈥淎 Psalm of Asaph. God, the Lord God has spoken and called the earth, from the rising of the sun to its place of setting鈥 (Psalms 50:1), and it states: 鈥淥ut of Zion, the perfection of beauty, God has shined forth鈥 (Psalms 50:2). The mishna is taught in accordance with this last opinion.


转谞讬讗 专讘讬 讗诇讬注讝专 讛讙讚讜诇 讗讜诪专 讗诇讛 转讜诇讚讜转 讛砖诪讬诐 讜讛讗专抓 讘讛讘专讗诐 讘讬讜诐 注砖讜转 讛壮 讗诇讛讬诐 讗专抓 讜砖诪讬诐 转讜诇讚讜转 砖诪讬诐 诪砖诪讬诐 谞讘专讗讜 转讜诇讚讜转 讛讗专抓 诪讗专抓 谞讘专讗讜


It was taught in a baraita that Rabbi Eliezer the Great says: 鈥淭hese are the generations of the heaven and the earth when they were created, on the day that the Lord God made earth and heaven鈥 (Genesis 2:4) means that the generations of the heavens, i.e., all things found in the heavens, were created from the heavens, while the generations of the earth were created from the earth.


讜讞讻诪讬诐 讗讜诪专讬诐 讗诇讜 讜讗诇讜 诪爪讬讜谉 谞讘专讗讜 砖谞讗诪专 诪讝诪讜专 诇讗住祝 讗诇 讗诇讛讬诐 讛壮 讚讘专 讜讬拽专讗 讗专抓 诪诪讝专讞 砖诪砖 注讚 诪讘讜讗讜 讜讗讜诪专 诪爪讬讜谉 诪讻诇诇 讬讜驻讬 讗诇讛讬诐 讛讜驻讬注 诪诪谞讜 诪讜讻诇诇 讬讜驻讬讜 砖诇 注讜诇诐


And the Rabbis say: Both these and those were created from Zion, as it is stated: 鈥淎 Psalm of Asaph. God, the Lord God has spoken and called the earth, from the rising of the sun to its place of setting,鈥 and it says: 鈥淥ut of Zion, the perfection of beauty, God has shined forth,鈥 i.e., from Zion the beauty of the world was perfected, which includes both the generations of the heavens and the generations of the earth.


谞讟诇 讗转 讛讚诐 诪诪讬 砖诪诪专住 讘讜 讜讻讜壮 诪讗讬 讻诪爪诇讬祝 诪讞讜讬 专讘 讬讛讜讚讛


搂 The mishna taught that the High Priest took the blood of the bull from the one who was stirring it so it would not coagulate, and he entered and sprinkled it like one who whips. The Gemara asks: What is the meaning of: Like one who whips? Rav Yehuda demonstrated the action with his hand,


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