Shevuot 16A

על פי נביא נאכלת ועל פי נביא נשרפת.

Based on a ruling of a prophet the loaves of one thanks-offering were eaten, and based on a ruling of a prophet the loaves of the other thanks-offering were burned. The prophets Haggai, Zechariah, and Malachi, who lived at the time of Ezra and Nehemiah’s reconsecration of Jerusalem, instructed the people concerning how the ceremony should be conducted, without providing reasons for the procedures.

כל שלא נעשית בכל אלו כו׳. איתמר, רב הונא אמר: ״בכל אלו״ תנן, רב נחמן אמר: ״באחת מכל אלו״ תנן.

§ The Mishnah teaches: And with regard to any addition to the Temple that was not made with all these ceremonial procedures, one who enters there while ritually impure is not liable. It was stated that amora’im disagreed about the text of the Mishnah. Rav Huna says: We learned in the Mishnah: With all these, which means that all of these procedures are indispensable, and if even one is missing, the consecration does not take effect. Rav Naḥman says: We learned in the Mishnah: With one of all these; i.e., any one of these procedures suffices for the consecration to take effect.

רב הונא אמר ״בכל אלו״ תנן ⁠– קסבר קדושה ראשונה קידשה לשעתה וקידשה לעתיד לבא, ועזרא זכר בעלמא הוא דעבד.

The Talmud further clarifies this disagreement. Rav Huna says: We learned in the Mishnah: With all these. The Talmud explains: He maintains that the initial consecration of the Temple in the days of David and Solomon sanctified it for its time and sanctified it forever. Therefore, the site of the Temple retained its original sanctity even during the days of the Second Temple. And Ezra, who reconsecrated the area, did so merely as a commemoration of the initial consecration. Accordingly, even though there was no king or Urim VeTummim, the entire area was fully consecrated. By contrast, in order to consecrate an area that had not been part of the initial consecration, all of these procedures are necessary and none can be omitted.