## Shevuot Daf 15b

###### Shevuot 15b:1
[Shevuot 15b:1](https://torahapp.org/share/book/Shevuot/r/15b:1)

וְכִי תֵּימָא דְּמַחְמֵיץ לְהוּ לְשִׁירַיִם וּמְקַדֵּשׁ בְּהוּ – וְהָכְתִיב ״לֹא תֵאָפֶה חָמֵץ חֶלְקָם״, וְאָמַר רֵישׁ לָקִישׁ: אֲפִילּוּ חֶלְקָם לֹא תֵאָפֶה חָמֵץ!

**William Davidson Edition - English:**
**And if you would say that one leavens the remainder** of the meal-offering, which the priests partake of, **and he consecrates** the Temple courtyard **with it,** that too is difficult, as **isn’t it written: “It shall not be baked leavened, for their portion** I have given it to them” (Leviticus 6:10)? **And Reish Lakish says** in explanation of this verse: **Even** the priests’ **portion shall not be baked leavened,** as it is prohibited to bake even a portion of the meal-offering leavened.


###### Shevuot 15b:2
[Shevuot 15b:2](https://torahapp.org/share/book/Shevuot/r/15b:2)

אַלְּמָה לָא? אֶפְשָׁר דִּמְקַדֵּשׁ בִּשְׁתֵּי הַלֶּחֶם בָּעֲצֶרֶת! מִשּׁוּם דְּלָא אֶפְשָׁר.

**William Davidson Edition - English:**
The Gemara asks: Still, **why not** consecrate the Temple courtyard with a leavened meal-offering? **It is possible to consecrate** it **with the two loaves** of bread that are brought as a communal offering **on the** festival of ***Shavuot*,** which is a meal-offering that is leavened. The Gemara answers: **Because** actually **it is not possible** to do so.


###### Shevuot 15b:3
[Shevuot 15b:3](https://torahapp.org/share/book/Shevuot/r/15b:3)

הֵיכִי נֶיעְבֵּיד? נִבְנְיֵיהּ מֵאֶתְמוֹל וְנִיקַדְּשֵׁיהּ מֵאֶתְמוֹל? שְׁתֵּי הַלֶּחֶם בִּשְׁחִיטַת כְּבָשִׁים הוּא דְּקָדְשִׁי.

**William Davidson Edition - English:**
The Gemara explains why not. **How could we do** it? If **we build** the addition to the Temple courtyard **on the eve** of *Shavuot* **and** also **consecrate it on the eve** of the Festival, there is a difficulty, as **the two loaves become consecrated** as a meal-offering **with the slaughter of the** two **lambs** that are sacrificed together with them as peace-offerings, and this occurs on the Festival itself, not on the eve of the Festival.


###### Shevuot 15b:4
[Shevuot 15b:4](https://torahapp.org/share/book/Shevuot/r/15b:4)

נִבְנְיֵיהּ מֵאֶתְמוֹל, וְנִיקַדְּשֵׁיהּ הָאִידָּנָא? בָּעֵינַן קִידּוּשׁ בִּשְׁעַת הַבִּנְיָן.

**William Davidson Edition - English:**
If **we build** the addition to the Temple courtyard **on the eve** of the *Shavuot* festival, **but consecrate it** only **now,** on the Festival, this too is difficult, as **we require consecration at the time of** the completion of **the building.**


###### Shevuot 15b:5
[Shevuot 15b:5](https://torahapp.org/share/book/Shevuot/r/15b:5)

נִבְנְיֵיהּ בְּיוֹם טוֹב וּנְקַדְּשֵׁיהּ בְּיוֹם טוֹב? אֵין בִּנְיַן מִקְדָּשׁ דּוֹחֶה יוֹם טוֹב.

**William Davidson Edition - English:**
If **we build it on the Festival and consecrate it on the Festival,** this also cannot be, as **the building of the Temple does not override the Festival.**


###### Shevuot 15b:6
[Shevuot 15b:6](https://torahapp.org/share/book/Shevuot/r/15b:6)

נִשְׁבְּקֵהּ לְבָתַר הָכִי, וְנִבְנְיֵיהּ וְנִיקַדְּשֵׁיהּ? אִיפְּסִילָא לֵיהּ בְּלִינָה.

**William Davidson Edition - English:**
If **we leave** the two loaves **until after** the Festival **and build** the addition to the Temple courtyard on the day after the Festival, **and consecrate it** by eating the two loaves on that day, this is difficult as well, as the two loaves **were already disqualified by** virtue of being **left overnight** after the Festival.


###### Shevuot 15b:7
[Shevuot 15b:7](https://torahapp.org/share/book/Shevuot/r/15b:7)

נִבְנְיֵיהּ מִמַּעֲלֵי יוֹמָא וּנְשַׁיַּיר בֵּיהּ פּוּרְתָּא – דְּעַד דְּקָדֵישׁ יוֹמָא לְאַלְתַּר נִגְמְרֵיהּ וְנִיקַדְּשֵׁיהּ? אֵין בִּנְיַן בֵּית הַמִּקְדָּשׁ בַּלַּיְלָה; דְּאָמַר אַבָּיֵי: מִנַּיִן שֶׁאֵין בִּנְיַן בֵּית הַמִּקְדָּשׁ בַּלַּיְלָה? שֶׁנֶּאֱמַר: ״וּבְיוֹם הָקִים אֶת הַמִּשְׁכָּן״ – בְּיוֹם מְקִימוֹ, בַּלַּיְלָה אֵין מְקִימוֹ. הִלְכָּךְ לָא אֶפְשָׁר.

**William Davidson Edition - English:**
If **we build** the addition to the Temple courtyard **on the eve of the Festival and leave a little** unbuilt until after the Festival, and **as soon as the day is over** and the Festival is finished, **we immediately finish** building the addition **and consecrate it** with the two loaves before they become disqualified, this too is impossible, as **the building of the Temple cannot** take place **at night.** This is **as Abaye says: From where** is it derived **that the building of the Temple cannot** take place **at night? As it is stated: “And on the day that the Tabernacle was erected”** (Numbers 9:15), from which it can be derived: One **may erect it during the day,** but one **may not erect it at night. Therefore, it is impossible** to consecrate the Temple courtyard with the two loaves; it must be done with the remainder of an unleavened meal-offering.


###### Shevuot 15b:8
[Shevuot 15b:8](https://torahapp.org/share/book/Shevuot/r/15b:8)

וּבְשִׁיר. תָּנוּ רַבָּנַן: שִׁיר שֶׁל תּוֹדָה – בְּכִנּוֹרוֹת וּבִנְבָלִים וּבְצֶלְצֶלִים עַל כׇּל פִּינָּה וּפִינָּה וְעַל כׇּל אֶבֶן גְּדוֹלָה שֶׁבִּירוּשָׁלַיִם, וְאוֹמֵר ״אֲרוֹמִמְךָ ה׳ כִּי דִלִּיתָנִי וְגוֹ׳״, וְשִׁיר שֶׁל פְּגָעִים, וְיֵשׁ אוֹמְרִין שִׁיר שֶׁל נְגָעִים.

**William Davidson Edition - English:**
§ The mishna teaches concerning the consecration of an addition to the city of Jerusalem or the Temple courtyard: **And with a song. The Sages taught** in a *baraita*: They sang **the song of thanksgiving,** i.e., Psalms, chapter 100, which begins: “A psalm of thanksgiving,” accompanied **by harps, lyres, and cymbals, at every corner and upon every large stone in Jerusalem. And** they also **recited** Psalms, chapter 30, which begins: **“I will extol You, O Lord, for You have lifted me up,” and the song of evil spirits,** i.e., Psalms, chapter 91, which begins: “He that dwells in the secret place of the Most High.” **And some say** that this psalm is called **the song of plagues.**


###### Shevuot 15b:9
[Shevuot 15b:9](https://torahapp.org/share/book/Shevuot/r/15b:9)

מַאן דְּאָמַר דִּנְגָעִים – דִּכְתִיב: ״וְנֶגַע לֹא יִקְרַב בְּאׇהֳלֶךָ״, וּמַאן דְּאָמַר פְּגָעִים – דִּכְתִיב: ״יִפֹּל מִצִּדְּךָ אֶלֶף״.

**William Davidson Edition - English:**
The reason of **the one who says** that it is called the song **of plagues** is **that it is written: “Nor shall any plague come near your dwelling”** (Psalms 91:10). **And** the reason of **the one who says** that it is called the song of **evil spirits** is **that it is written: “A thousand shall fall at your side** and ten thousand at your right hand; but it shall not come near you” (Psalms 91:7).


###### Shevuot 15b:10
[Shevuot 15b:10](https://torahapp.org/share/book/Shevuot/r/15b:10)

וְאוֹמֵר: ״יֹשֵׁב בְּסֵתֶר עֶלְיוֹן בְּצֵל שַׁדַּי יִתְלוֹנָן״ עַד ״כִּי אַתָּה ה׳ מַחְסִי עֶלְיוֹן שַׂמְתָּ מְעוֹנֶךָ״; וְחוֹזֵר וְאוֹמֵר: ״מִזְמוֹר לְדָוִד בְּבׇרְחוֹ מִפְּנֵי אַבְשָׁלוֹם בְּנוֹ, ה׳ מָה רַבּוּ צָרָי״, עַד ״לַה׳ הַיְשׁוּעָה עַל עַמְּךָ בִרְכָתֶךָ סֶּלָה״.

**William Davidson Edition - English:**
**And they recited** the psalm from the verse: **“He that dwells in the secret place of the Most High shall abide in the shadow of the Almighty”** (Psalms 91:1), **until** they completed the verse: **“Because You, O Lord, are my refuge; You have made the most High Your habitation”** (Psalms 91:9). **And they would then recite** Psalms, chapter 3, which begins: **“A psalm of David, when he fled from Absalom his son. Lord, how many are my enemies become,” until** they reached the verse: **“Salvation belongs to the Lord; Your blessing be upon Your people. Sela”** (Psalms 3:9), which is the end of that psalm.


###### Shevuot 15b:11
[Shevuot 15b:11](https://torahapp.org/share/book/Shevuot/r/15b:11)

רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר לְהוּ לְהָנֵי קְרָאֵי, וְגָאנֵי. הֵיכִי עָבֵיד הָכִי? וְהָאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: אָסוּר לְהִתְרַפְּאוֹת בְּדִבְרֵי תּוֹרָה! לְהָגֵן שָׁאנֵי.

**William Davidson Edition - English:**
It is related that **Rabbi Yehoshua ben Levi would recite these verses** to protect him from evil spirits during the night **and fall asleep** while saying them. The Gemara asks: **How could he do that? But doesn’t Rabbi Yehoshua ben Levi** himself **say: One is prohibited from healing himself with words of Torah?** The Gemara answers: **To protect** oneself **is different,** as he recited these verses only to protect himself from evil spirits, and not to heal himself.


###### Shevuot 15b:12
[Shevuot 15b:12](https://torahapp.org/share/book/Shevuot/r/15b:12)

וְאֶלָּא כִּי אָמַר אָסוּר – דְּאִיכָּא מַכָּה? אִי דְּאִיכָּא מַכָּה אָסוּר, וְתוּ לָא?! וְהָתְנַן: הַלּוֹחֵשׁ עַל הַמַּכָּה, אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא! הָא אִיתְּמַר עֲלַהּ, אָמַר רַבִּי יוֹחָנָן: בְּרוֹקֵק שָׁנוּ; לְפִי שֶׁאֵין מַזְכִּירִין שֵׁם שָׁמַיִם עַל הָרְקִיקָה.

**William Davidson Edition - English:**
The Gemara challenges: **But rather, when** Rabbi Yehoshua ben Levi **said** that this **is prohibited,** he was referring to a situation **where there is** already **a wound** and one recites these verses in order to heal himself. But **if there is** already **a wound** and he recites these verses over it, is only this **prohibited, and nothing more? But didn’t we learn** in a mishna (*Sanhedrin* 90a), that **one who whispers** an incantation **over a wound has no share in the World-to-Come?** The Gemara answers: **Wasn’t it stated with regard to that** mishna that **Rabbi Yoḥanan says:** The mishna was **taught with regard to one who spits** into the wound and then whispers these verses. And the reason for the severity of this action is **that the name of Heaven must not be mentioned in connection with spitting,** as doing so is a show of contempt for God.


###### Shevuot 15b:13
[Shevuot 15b:13](https://torahapp.org/share/book/Shevuot/r/15b:13)

בֵּית דִּין מְהַלְּכִין וּשְׁתֵּי תּוֹדוֹת אַחֲרֵיהֶן וְכוּ׳. לְמֵימְרָא דְּבֵית דִּין קַמֵּי תּוֹדָה אָזְלִי?! וְהָכְתִיב: ״וַיֵּלֶךְ אַחֲרֵיהֶם הוֹשַׁעְיָה וַחֲצִי שָׂרֵי יְהוּדָה״! הָכִי קָאָמַר: בֵּית דִּין מְהַלְּכִין, וּשְׁתֵּי תּוֹדוֹת מְהַלְּכוֹת וּבֵית דִּין אַחֲרֵיהֶם.

**William Davidson Edition - English:**
§ The mishna teaches that as part of the consecration ceremony, **the court** would **move** forward, **and two thanks-offerings** would be brought **after them,** and all of the Jewish people would follow behind them. The Gemara asks: **Is this to say that the** members of the **court walk in front of the thanks-offering? But isn’t it written** in the verse from which this ceremony is derived: “And I placed two large thanks-offerings, and we went in procession to the right upon the wall, toward the dung gate; **and after them went Hoshaiah, and half of the princes of Judah”** (Nehemiah 12:31–32)? The Gemara answers: **This** is what the mishna **is saying: The court moves** forward. **And** how is this done? **The two thanks-offerings move** forward, **and the court** follows **after them.**


###### Shevuot 15b:14
[Shevuot 15b:14](https://torahapp.org/share/book/Shevuot/r/15b:14)

כֵּיצַד מְהַלְּכוֹת? רַבִּי חִיָּיא וְרַבִּי שִׁמְעוֹן בְּרַבִּי; חַד אָמַר: זוֹ כְּנֶגֶד זוֹ, וְחַד אָמַר: זוֹ אַחַר זוֹ. מַאן דְּאָמַר זוֹ כְּנֶגֶד זוֹ, ״הַפְּנִימִית״ – הָךְ דִּמְקָרְבָא לַחוֹמָה. מַאן דְּאָמַר זוֹ אַחַר זוֹ, ״הַפְּנִימִית״ – הָךְ דִּמְקָרְבָא לְבֵית דִּין.

**William Davidson Edition - English:**
The Gemara clarifies this point: **How** exactly did the two thanks-offerings **move** forward? **Rabbi Ḥiyya and Rabbi Shimon, son of Rabbi** Yehuda HaNasi, disagree about this. **One** Sage **says: One** thanks-offering **alongside the other. And one** Sage **says: One behind the other.** According to **the one who says** that the two offerings moved **one alongside the other,** the thanks-offering that the mishna refers to as **the inner one** is **that which is closest to the wall.** According to **the one who says** that the two offerings moved **one behind the other,** the thanks-offering that is called **the inner one** is **that which is closest to** the members of **the court** advancing behind the thanks-offerings.


###### Shevuot 15b:15
[Shevuot 15b:15](https://torahapp.org/share/book/Shevuot/r/15b:15)

תְּנַן: הַפְּנִימִית נֶאֱכֶלֶת וְהַחִיצוֹנָה נִשְׂרֶפֶת. בִּשְׁלָמָא לְמַאן דְּאָמַר זוֹ אַחַר זוֹ, אַמְּטוּ לְהָכִי פְּנִימִית נֶאֱכֶלֶת – מִשּׁוּם דְּאָתְיָא חִיצוֹנָה קַמַּהּ, וְקַדְּשָׁהּ לַהּ. אֶלָּא לְמַאן דְּאָמַר זוֹ כְּנֶגֶד זוֹ, תַּרְוַיְיהוּ בַּהֲדֵי הֲדָדֵי קָא מְיקַדְּשִׁי!

**William Davidson Edition - English:**
The Gemara analyzes these two opinions: **We learned** in the mishna: When they would reach the end of the place that they desired to consecrate, **the inner** thanks-offering would **be eaten and the outer one** would **be burned. Granted, according to the one who says** that the two thanks-offerings moved forward **one behind the other,** and that the inner one is the one that was in the rear, it is **due to this** that **the inner one is eaten, because the outer one came before it and consecrated** the additional area, so that it is now a sanctified place fit for the eating of the thanks-offering loaves. **But according to the one who says** that the two thanks-offerings moved forward **one alongside the other, the two of them together consecrated** the additional area. Why, then, is the inner one eaten and the outer one burned?


###### Shevuot 15b:16
[Shevuot 15b:16](https://torahapp.org/share/book/Shevuot/r/15b:16)

וְלִיטַעְמָיךְ, לְמַאן דְּאָמַר זוֹ אַחַר זוֹ, חֲדָא מִי מְיקַדְּשָׁא?! הָא ״כׇּל שֶׁלֹּא נַעֲשֵׂית בְּכׇל אֵלּוּ״ תְּנַן! וַאֲפִילּוּ לְמַאן דְּאָמַר ״בְּאַחַת מִכׇּל אֵלּוּ״, הָנֵי תַּרְוַיְיהוּ חֲדָא מִצְוָה הִיא!

**William Davidson Edition - English:**
The Gemara asks: **And according to your reasoning, according to the one who says** that the two offerings moved forward **one behind the other, does one** offering by itself **consecrate** the area? **Didn’t we learn** in the mishna that with regard to **any** addition **that was not made with all these** ceremonial procedures, the addition is not consecrated? **And even according to the one who says** (see 16a) that the correct reading of the mishna is: With regard to any addition that was not made **with** any **one of all these** ceremonial procedures, the addition is not consecrated, nevertheless, **these two** thanks-offerings **are one mitzva,** and one without the other would not consecrate the area.


###### Shevuot 15b:17
[Shevuot 15b:17](https://torahapp.org/share/book/Shevuot/r/15b:17)

אֶלָּא אָמַר רַבִּי יוֹחָנָן:

**William Davidson Edition - English:**
**Rather, Rabbi Yoḥanan said:**