Editing Mesechtas Shevuot

{{Toras HaNigla}}
'''Masechet Shevuot''' contains 8 chapters and 48 pages. The masechet deals with the laws of '''shevuah''' (oath), when and how it takes effect, the laws regarding one who violates it, as well as the oath that a person is administered in beit din (court).

== Shiur Hishtachavaya (Measure of Prostration) ==
The halacha is that someone who becomes tamei (ritually impure) in the Mikdash (Temple) is forbidden to remain in the Mikdash for the shiur hishtachavaya (time of prostration), and if he stays longer than this time without being forced to do so, he is liable to the punishment of karet (spiritual excision).

In this masechet, there is a dispute regarding the measure of hishtachavaya. It is clear that this is connected to the verse "And all the children of Israel saw the fire descending and the glory of Hashem on the House, and they bowed with their faces to the ground on the floor, and they prostrated themselves and thanked Hashem for He is good, for His kindness is forever." That is to say: the dispute is whether the measure of prostration is the time it takes to recite the entire verse, or only the second half of the verse - "from 'vayichreu' to the end" only. The Rambam ruled according to the opinion that it is "from 'vayichreu' to the end."

The Kesef Mishneh asks why the Rambam rules stringently like the second opinion that it's "vayichreu to the end" and not the entire verse, rather than leniently - that the measure of prostration for which one is liable to karet is greater, like the recitation of the entire verse. He answers that the dispute is different, and the one who holds "a moment like saying it" means saying only the word "kemimriyah" alone, not saying the entire verse, as appears in the Yerushalmi in explaining the dispute. The Rebbe questions that this is forced, since the language of the Bavli is "kemimrah d'hai pesuka," implying it refers to the time of reciting the entire verse.

It is brought in the Gemara that the shiurim (measures) are halacha l'Moshe miSinai (law given to Moses at Sinai). Some commentators explain that this also refers to the measure of prostration, but the Rebbe refutes this with the argument that the Rambam rules that there cannot be a dispute regarding something that is halacha l'Moshe miSinai, and therefore it must be that the learning is from the verse "vayichreu" itself, and according to the well-known principle "the text does not come to conceal but to explain," and since the Torah does not explain the time of prostration, it must be hinted at in this verse itself, and in the time it takes to recite it. According to this, the dispute is based on reasoning - what is the essential part of the verse, either all of it or only from "vayichreu."

With this, the Rebbe explains the dispute: There is reasoning to say that the cause of prostration is - "And all the children of Israel '''saw''' the fire descending and the glory of Hashem on the House," which resulted in - "and they bowed with their faces to the ground on the floor, and they prostrated themselves, etc." Therefore, the first half of the verse is primary. On the other hand, there is reasoning to say that the cause is the prostration itself, meaning, prostration is the essence and primary thing, because this is the essence of a Jew's existence, "I give thanks before You, King," while the matter of "And all the children of Israel saw, etc." is - to bring about the prostration. Thus, despite the fact that in practice the seeing is the cause that brings about the prostration, from the perspective of purpose and intent - the cause is the prostration, since the seeing is for the sake of prostration. And since each of them is a cause - they both come as one. Therefore, the entire verse is essential.

There is yet another reasoning, that since from the perspective of his very existence, a Jew is found in a movement and state of prostration, while the matter of "And all the children of Israel saw, etc." is only removing a secondary cause that could impede and prevent prostration, meaning, due to the concealment and hiding of the existence of the world, the body, and the animal soul, there could be an impediment to prostration, and therefore, when "And all the children of Israel saw the fire descending and the glory of Hashem on the House" - then this impediment is nullified, and consequently, the true existence of a Jew is revealed - "and they bowed with their faces to the ground, etc." It follows that the second half of the verse - "and they bowed with their faces to the ground, etc." is the essence and cause. And since the Rambam holds, as is known in halacha, that every person of Israel wants to fulfill all the mitzvot and distance himself from all transgressions, therefore the Rambam rules like the second opinion.

== The Rebbe's Explanations ==

* '''4a.''' If he resolved in his heart, from where [do we know this]? The verse states "every one whose heart made him willing." A dispute between the Rebbe and his father. Rabbi Shmuel Zayontz, Rosh Mesivta in Yeshivas Tomchei Tmimim - Morristown.
* '''13a.''' Whether he repented or did not repent, Yom Kippur atones. Likkutei Sichos Vol. 8 p. 165 (p. 178)
* '''16b.''' Measure of prostration. Hitvaaduyot 5745 Vol. 1 p. 53 (p. 60)
* '''27a.''' His father without his mother, his mother without his father, from where [do we know this]? Likkutei Sichos Vol. 18 p. 117 (p. 108)
* '''38b.''' Oath with a Sefer Torah. Likkutei Sichos Vol. 1 Bereishit p. 38 (p. 51)

== External Links ==

* '''Masechet Shevuot on the Hebrew Books site'''

[[Category:Mishnah and Talmud]]