The Abby B-S-Y-D edition presents an audio series of the Talmud Bavli, focusing on the tractate Bava Batra. This tractate, the longest in the Talmud by page count, has been dedicated by our esteemed friend and pioneering student of the Daf Yomi shiur, Aaron Ezra, may Hashem protect and sustain him, amen. He has dedicated this learning for the success of his dear children, that they may grow to bring him much nachat, and that they should be blessed with chochma, bina, va-daat. With the help of Hashem, may they be fortunate in due time to find appropriate zivugim, and may they experience prosperity, wealth, and honor from now until eternity, amen. Today’s daf is being studied for the elevation of the soul of Avraham ben Ester, may the spirit of Hashem rest upon him in the Garden of Eden, amen. We also study today’s daf for the complete recovery of Tzvi Eliyahu ben Malka, may he have a full recovery.
We begin today’s daf on Daf tzadik chet amud bet, and we are four lines from the bottom. The Gemara begins: Rabbi Chanina went out to the villages. The people in the villages presented him with a stira, a contradiction in the pesukim. One verse states, “And the house which King Solomon built for Hashem was sixty ama long, twenty ama wide, and thirty ama high.” This refers to the Beit HaMikdash that King Solomon built. However, another verse states, “And in front of the devir was twenty ama long, twenty ama wide, and twenty ama high.” The devir refers to the Holy of Holies, which was separated from the kodesh. This verse indicates that the height of the kodesh kodashim was twenty ama. But the first verse stated that the height of the Beit HaMikdash was thirty ama. This leads to the question: is the height thirty or twenty?
Rabbi Chanina responds, “When the verse gives us the height of the Beit HaMikdash, it is measured from the top of the keruvim and above.” In the Beit HaMikdash, there were keruvim, cherubs that were gold-plated wooden figures resting on the aron. The verse indicates that from the top of the keruvim to the ceiling there was a height of twenty ama. Thus, the kodesh kodashim was indeed thirty ama from the floor to the ceiling, but the twenty ama mentioned in the second verse refers to the height from the top of the keruvim to the ceiling. In this way, both verses are accurate, each referring to different aspects of the structure.
The Gemara then poses the question: What is the significance of this teaching? It illustrates that the space from the floor to the top of the keruvim is analogous to the space from the top of the keruvim to the ceiling. Just as there is empty airspace above the keruvim, there is also empty airspace below them. This indicates that the keruvim themselves did not occupy physical space in the way one might expect, as they were considered to be miraculous in their presence.
Furthermore, the Gemara explains that the aron and the keruvim did not take up any space. It asserts that the Beit HaMikdash was indeed thirty ama, and the twenty ama above the keruvim is also airspace, confirming that the keruvim themselves were not counted in the measurements. Rabbi Levi is cited as a source for this understanding, stating that the aron made by Moshe Rabbeinu also did not take up space in the kodesh kodashim.
The Gemara continues by affirming that the keruvim were positioned miraculously, with their wings spanning ten ama on each side, leading to a total wingspan of twenty ama. This presents a challenge: how could something with a wingspan of twenty ama fit within a space that is only twenty ama wide? The Gemara suggests that this was indeed a miracle, as the keruvim did not occupy physical space in the conventional sense.
As the discussion unfolds, the Gemara raises various questions regarding the positioning of the keruvim. Some opinions suggest that the keruvim faced each other, while others argue that they faced the Beit HaMikdash. The Gemara reconciles these views by explaining that when the Jewish people fulfill the will of Hashem, the keruvim face one another, symbolizing divine favor. Conversely, when they do not fulfill His will, the keruvim turn to face the Beit HaMikdash.
In the subsequent mishnah, the Gemara discusses property rights, specifically regarding a well located within another’s property. It delineates the rights of the owner of the well and the homeowner, emphasizing that the owner of the well may enter the homeowner’s property only at appropriate times and without bringing animals. Both parties are instructed to secure the well to prevent any potential theft or suspicion. This highlights the importance of maintaining boundaries and respect for one another’s property rights.
The Gemara further explores the case of a garden, where similar principles apply. The owner of the inner property is granted limited access through the outer property, with specific restrictions on times of entry and the use of the land. This reflects the delicate balance of rights and responsibilities between neighbors, emphasizing the importance of mutual respect and consideration.
In conclusion, the discussions within the Gemara reflect profound insights into both the physical and spiritual dimensions of the Beit HaMikdash and the relationships between individuals. The intricate halachic discussions serve not only to clarify legal principles but also to deepen our understanding of the divine presence and the miraculous nature of the Beit HaMikdash itself. Through these teachings, we are reminded of our responsibilities to one another and to the divine, as we strive to fulfill the will of Hashem in our lives.