Yevamos - Daf 6
- Kibud av ve’aim is not דוחה Shabbos, tumah, andהשבת אבידה
The Gemara on Daf 5b brought a Baraisa to prove that עשה דוחה לא תעשה שיש בו כרת that stated: יכול יהא כבוד אב ואם דוחה שבת – I would have thought that kibud av ve’aim is דוחה Shabbos, therefore the Torah teaches:איש אמו ואביו תיראו ואת שבתתי תשמרו אני ה' אלקיכם" “– “A man should fear his mother and father, and you should guard my Shabbos I am Hashem, your G-d” which teaches us that כולכם חייבין בכבודי – All of you, meaning, you as well as your parents, are obligated to honor Me. The Gemara concludes that this Baraisa is only discussing the לאו of מחמר – of leading an animal carrying a burden which is not a kares prohibition, and it is still not דוחה. The Gemara here brings a similar Baraisa, with regards to tumah and hashavas aveidah – returning a lost object, that even a לאו is not pushed off for the mitzvah of כיבוד אב ואם. The Baraisa states: I would think that if a Kohen’s father tells him to become tamei, which Rashi explains to mean, to go into a cemetery to do השבת אבידה, or he tells him not to return a lost object, he should listen to him. The Torah therefore states: "איש אמו ואביו תיראו ואת שבתתי תשמרו" , to teach כולכם חייבין בכבודי – all of you are chayav to honor Me. So the conclusion is thatכיבוד אב ואם is not דוחה the לאו of Shabbos, or the לאו of tumah, or hashavas aveidah.
- The Mitzvah of ומקדשי תיראו
The Gemara brought a passuk “את שבתתי תשמרו ומקדשי תיראו“- Guard my Shabbos, and fear my Mikdash, to learn from the comparison of Shabbos and Mikdash, that an עשה is דוחה a לא תעשה שיש בו כרת. The Gemara rejects that and says that the passuk is coming to teach you about the fear of the Mikdash. The Baraisa states: I would think that a person should have fear of the Mikdash. The Torah teaches: "את שבתתי תשמרו ומקדשי תיראו", there’s a shemirah of Shabbos and a fear of the Mikdash. Just like on Shabbos, you do not fear Shabbos but the one who gave us the Shabbos, which is Hashem, by the morah of the Mikdash also, you shouldn’t fear the Mikdash, you should fear the One who gave us the Mikdash, which is Hashem. The Gemara then brings a Baraisa that states: ואי זו היא מורה המקדש – What is included in the מצוה of ומקדשי תיראו? לא יכנס אדם בהר הבית במקלו במנעלו בפונדתו ובאבק שעל גבי רגליו ולא יעשנו קפדריא - One may not enter the הר הבית with his staff, his shoes, his wallet, or with dirt on his feet, and one may not use the הר הבית as a shortcut, or spit in its area.
- It is assur for Beis Din to do שריפה on Shabbos
The Gemara brings a Baraisa from תנא דבי רבי ישמעאל, that states: What do the words "לא תבערו אש בכל מושבותיכם" ” – “Do not light a fire in your dwellings” come to teach us? Rava explains that the question is, what is the word מושבותיכם – in all your dwellings, coming to teach us? The word מושבותיכם is said by a mitzvah in order to teach that one is obligated in the mitzvah even outside of Eretz Yisrael, but obviously one is חייב on לא תבערו even outside of Eretz Yisrael, being that Shabbos is a מצוה that is upon one’s body. The Baraisa continues, that one of Rebbe Yishmael’s talmidim said in his name, because it says: “וכי יהיה באיש חטא משפט מות והומת” – A man who sins, will be judged with the death penalty, I would think that the death penalty of - שריפהburning, is permitted to be done on Shabbos. The passuk therefore says "לא תבערו אש בכל מושבותיכם", - do not light a fire in your dwellings, and it says in a different passuk:"והיו אלה לכם לחוקת משפט לדורותיכם בכל מושבותיכם", - these shall be for you a statute of judgment throughout your generations, in all your dwellings. We learn from here, that just as the word מושבותיכם in that passuk is discussing בית דין, so too מושבותיכם in the passuk of Shabbos is discussing בית דין, and it says לא תבערו, that is, that even to a Beis Din, Hashem is saying to not light a fire.
