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What does the mitzvah (מצוה) of *mora mikdash* (reverence for the Sanctuary) require? The shiur analyzes two approaches in Tosafos (תוספות): one treats it as a positive obligation (like treating the Mikdash as an object of awe), the other as a prohibition against disrespect. The connection to Shabbos (שבת) through *hekesh* reveals whether reverence stems from the building itself or from Hashem (ה׳)'s presence manifest there.
Rabbi Zweig delivers an in-depth analysis of Yevamos 6a-6b, focusing on the Gemara (גמרא)'s discussion of *es mikdashi tira'u* — the commandment to have reverence for the Sanctuary. The shiur explores two fundamental approaches presented in Tosafos (תוספות) regarding what this mitzvah (מצוה) demands. The first approach understands *mora mikdash* as a positive commandment (*mitzvah asei*) requiring active demonstration of awe—comparable to treating the Mikdash as a deity, showing profound reverence through positive acts. The second approach views it as a prohibition (*issur asei*)—forbidding actions that constitute disrespect, similar to the prohibitions associated with one's father. The Gemara's central question revolves around the *hekesh* (textual juxtaposition) between Shabbos (שבת) and the Mikdash: "Es Shabsosai tishmoru v'es mikdashi tira'u." Rabbi Zweig analyzes Tosafos's two interpretations of this *hekesh*. According to the first interpretation, one might have thought that reverence for the Mikdash requires treating it like an object of worship (*elohos*), with all the extreme forms of reverence that entails. The *hekesh* to Shabbos teaches that just as Shabbos observance is not reverence *of* the day itself but reverence *of Hashem (ה׳) expressed through* the day, so too the Mikdash—reverence is directed to Hashem, not the building.
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Yevamos 6a-6b
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Why does the Gemara present a kal v'chomer for chuppah making kiddushin based on kesef not being maichel b'terumah, only to reject it? The shiur reveals that even the rejected kal v'chomer establishes a fundamental yesod: kiddushin is a kinyan for ishus (marital relationship), not merely a kinyan in hilchos kinyanim. The second kal v'chomer—from chuppah being gomeres—raises Tosafos's famous question.
Is the kesef used in kiddushin a true kinyan (acquisition), or merely a symbolic means of establishing marriage? The shiur analyzes multiple interpretations of the Gemara's derivation from ki yikach ki'ach mi'Sayeffron, exploring whether marriage constitutes ownership, and develops three fundamental approaches: (1) The Gemara proves ishus is a kinyan, (2) ishus is not a kinyan but uses kinyan-like means, or (3) ishus is a kinyan but the kesef may not be a ma'aseh kinyan. The Rambam's position—calling kesef "midivrei sofrim"—is explained as distinguishing between cross-referencing concepts versus borrowing terminology.
Why does the Mishna alternate between the language of "kinyan" (acquisition) and "kiddushin" (sanctification) when describing marriage? The shiur develops a fundamental distinction: marriage has two separate aspects—a kinyan dimension (ownership) and a kedusha dimension (sanctified relationship). Either aspect can initiate the bond, and understanding this dual nature resolves multiple textual and halachic questions throughout the sugya.
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