לזכות עדינה בת שבע בת נעכא גיטל ברכה כל מעשי ידיה
Raba objected: All the vessels which Moshe made were consecrated by their anointing [משיחתן מקדשתן] ; thenceforth, their employment in the service dedicated them [עבודתן מחנכתן]. Now why? Let us say: so shall you make it — for future generations [by משיחה and not by עבודה ]? [Answers the gemara] It is different there, for the pasuk says: And he anointed them and sanctified them וימשחם ויקדש אותם — ‘them’ he anointed; but [vessels] in
future generations [are] not [consecrated] by anointing.
But you may say: ‘them’ he anointed; but [vessels] in future generations [may be consecrated] either by anointing or by employment in the service? — R. Papa said: The pasuk says [And they shall take all the vessels of ministry,] wherewith
they minister in the sanctuary כלי שרת אשר ישרתו בם בקודש ; the verse makes them dependent upon ministry - תלאן הכתוב בשירות.
Now that the pasuk has written ‘wherewith they minister’ [that we consecrate by משיחה and not by עבודה] , why do we require ‘them’ [to teach the same thing]? — If the pasuk had not written
‘them’, I might have said: these [in the time of Moshe] were [consecrated] by anointing [only], but
[vessels] in future generations [require both] anointing and employment in service, for the pasuk has
written so shall you make it; therefore the pasuk limits [by writing] ‘them’ — them by anointing, but not [vessels] in future generations by anointing. [Shvuos 15a]
We see from the gemara that Rava asked - If you learn from וכן תעשו that all עשיה of the mishkan and mikdash for the generations has to be like the mishkan that Moshe made, why does the braisa say that the making of the כלים for the generations doesn't need משיחה like the כלים made by Moshe? Asked Tosfos - Why does Rava ask from the כלים - he should have asked from the mishkan itself which was anointed when made by Moshe while לדורות the Mikdash wasn't anointed?? Tosfos leaves the question unanswered ["bleibs shver" in Hungarian].
The Maharsha explained that this is not just a question on the question of the gemara - it is a question that applies even independent of the gemara's question. Why doesn't the Mikdash require משיחה from the pasuk of וכן תעשו? Even after we learn the מיעוט of אותם, we only exclude כלים במשיחה but not anything else. So why wasn't the Mikdash consecrated with משיחה?
Another question asked by Tosfos [ד"ה וכן תעשו]: Why don't we derive from וכן תעשו - לדורות that the קידוש הכלים requires 71 חכמי סנהדרין as it did in the time of Moshe?
IY"H more to come....
