ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafYoma 9
(a) The first Batei Mikdash stood for four hundred and ten years, and the
second, four hundred and twenty.
(b) The Gemara ascribe the Pasuk in Mishlei ...
1. ... "Yir'as Hashem Tosif Yamim" - refers to the - *first* Beis Hamikdash,
which was spanned by only *eighteen* (others say eight or twelve - see
Tosfos) Kohanim Gedolim.
(c) Shimon ha'Tzadik, Yochanan Kohen Gadol, Yishmael ben Fiabi (and,
according to some, also Rebbi Elazar ben Charsum) from all the other Kohanim
Gedolim who served in the time of the second Beis-Hamikdash - were the sole
exceptions to the rule. They were the only ones to survive the first Yom-
Kipur as Kohanim Gedolim.
2. ... "u'Shenos Resha'im Tiktzarnah" - to the *second* Beis-Hamikdash,
which was spanned by more than *three hundred* Kohanim Gedolim.
(a) Two sins that brought about the destruction of Mishkan Shiloh - were
adultery and the degrading of Kodshim.
(b) The sons of Eli ha'Kohen did not really commit adultery - what they
*were* guilty of, was delaying the Korbanos of Yoldos who had brought their
bird-offering, and who were waiting to go home to their husbands. Since they
delayed this, postponing the fulfillment of the Mitzvah of P'ru u'Revu, the
Pasuk considers it as if they had committed adultery.
(c) The sons of Shmuel ha'Navi were guilty of demanding more than they
entitled to from the owners of Kodshim - even before the Chalavim (the fat-
pieces) had been brought on the Mizbe'ach.
(a) "me'Histare'a" is an acronym of 'me'Histarer Re'a Echad' - in which case
the Pasuk "Ki Katzar Matza me'Histare'a" means that the sheet is too small
to take a friend (besides Hashem - referring to the image that Menasheh
placed in the Heichal, and which was a major cause of Hashem's decision to
destroy the Beis-Hamikdash - many years later).
The one redeeming factor that presumably softened the Divine decree or
curtailed it is the fact that they had faith in Hashem (see Agados Maharsha,
Shabbos 139a - who explains that otherwise, Hashem would have destroyed them
(b) Rebbi Yonasan wept when he read the continuation of the Pasuk
"ve'ha'Masechah Tzarah ke'Hikanes" - Hashem gathers the waters of the sea
like a wall, yet they made a molten image His rival!
(c) The daughters of Tzi'on used to walk together in pairs, a tall girl
besides a short one, upright, their eyes which were painted, looking around
at the young men. They would take small steps (to attract attention). In
their shoes they had placed beautiful smelling spices, whose aroma escaped
when they walked past the young men and kicked their shoes into the ground
to release them.
(d) Hashem issued three decrees to punish them for their three sins: that
Tzi'on would be plowed into a field; that Yerushalayim would become reduced
to a pile of rubble; that the Har ha'Bayis will become a forest (with trees
and plants growing there - Redak).
(a) The destruction of the *second* Beis Hamikdash - was caused by
(b) When the Gemara describes them as 'eating and drinking together and
piercing each other with swords' - it means that although they ate together
and drank together, in their hearts they hated each other, and, as soon as
they left the party, they would speak Lashon ha'Ra about each other.
(c) Although we are speaking about the era of the *first* Beis Hamikdash,
Lashon ha'Ra is not included on the list of sins which caused its
destruction - because it was the princes who were guilty of that behavior,
not the rest of the people.
(a) Rebbi Yochanan and Rebbi Elazar explain that, whereas the date of the
redemption from Galus Bavel was fixed, that of Galus Edom extends seemingly
forever - because the sins of the first Beis-Hamikdash were revealed (i.e.
they did *not* hide their sins), whereas those of the second Beis-Hamikdash
they *did* (see Agados Maharsha, who compares this to the well-known
difference between a night-thief and a highway-robber). (Note: The Lashon of
the Gemara seems to imply a difference between whether the sin was *known*
[and they were therefore more likely to do Teshuvah], or it was not [and
they would *not*].)
(b) The Gemara suggest that *we* ought to merit a more speedy redemption
than the exiles of *Galus Bavel* - because we study Torah in
spite of the oppression that we suffer at the hand of the nations (whereas the exiles in Bavel did not suffer to that extent).
(c) Evidently that is not the case - because we see that we are still in Galus.
(a) According to Resh Lakish, the Shechinah did not rest firmly with Yisrael
in the second Beis Hamikdash - because all the exiles did not return with
(b) This is inherent in the Pasuk in Shir Hashirim "Im *Chomah* Hi, Nivneh
Aleha Tiras *Kesef*, ve'Im *Deles* Hi, Netzor Aleha Lu'ach *Erez*", which is
explained like this: 'Had you made yourselves like a full wall (and all gone
up to Eretz Yisrael) then you would have been compared to silver, which is
not subject to rot. But now that you went up like (the two) doors (of the
town-gate - where open one at a time, to allow the person entry whilst
protecting the town from invaders), you are compared to a cedar, which is
eaten by worms (see also next question).
(c) A Sasmegor is a worm, which eats some of the wood, but leaves some, too.
Similarly, although prophecy was taken away in the time of the second Beis-
Hamikdash, they remained with something - the power of the Bas-Kol.
(a) It is unlikely that Resh Lakish would have said the above Derashah to
Rabah bar bar Chanah - because if Resh Lakish would not speak with Rebbi
Elazar (because he only spoke with people whose integrity was total), who
was known as the Master of Eretz Yisrael, then he most certainly would not
have spoken with Rabah bar bar Chanah!
(b) It was either Ze'iri who stretched out a hand to Resh Lakish (when he
came out of the river where he had been bathing), or it was Rabah bar bar
Chanah who stretched out his hand to Rebbi Elazar.
(c) Rebbi Yochanan explains "Yaft Elokim le'Yefes, ve'Yishkon be'Ohalei
Shem" to mean that although Hashem will give them the merit to build the
beautiful Beis-Hamikdash (referring to the *second* Beis-Hamikdash was built
by the the Persians, descendents of Yefes), the Shechinah will only rest in
the House that is built by Shem (referring to the *first* Beis Hamikdash
built by Shlomoh Hamelech). In any event, we see from here that even if they
had all returned to Eretz Yisrael with Ezra, the Shechinah could not have
rested on the second Beis-Hamikdash).