Study Yevamot folio 6B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
you do not revere Shabbat itself, as reverence is not mentioned in this context, but rather, one reveres He Who warned about the observance of Shabbat, so too, the same applies to the reverence stated with regard to the Temple: You do not revere the Temple itself but He Who warned about the Temple
The baraita explains: And what is the reverence of the Temple? In deference to the Temple, a person may not enter the Temple Mount with his staff, his shoes, his money belt [punda], or even the dust on his feet. One may not make the Temple a shortcut [kappendarya] to pass through it, and through an
And I have derived only that one is obligated to act in this manner when the Temple is standing. From where do I derive that the mitzva to revere the Temple is in force when the Temple is not standing, i.e., that it is prohibited to be disrespectful toward the place where the Temple stood? The vers
§ With regard to the issue at hand, the Talmud has not yet found an explanation as to why a specific inference was required to teach that a positive mitzva overrides a prohibition that incurs karet. Rather, it might enter your mind to say that this claim might be derived from the halakha of kindlin
The Talmud expresses puzzlement at this question: What is the meaning when the verse states this? What kind of question is this? If the halakha is in accordance with the opinion of R' Yosei, the verse comes to teach that one who kindles fire on Shabbat merely violates a regular prohibition, which