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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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