Zevachim 118
Summary
- This daf presents Rabbi Shimon’s limitation on communal obligatory offerings during a time of *heter bamot*, derives his source from the Korban Pesach at Gilgal, and attributes an alternative use of that verse to the rule that an *arel* may receive *hazayah*. It delineates which obligatory offerings are permitted on a *bamah gedolah* versus a *bamah ketanah*, asserting ein מנחה בבמה. It describes the structure of Shiloh as stone below and curtains above and establishes that קדשים קלים may be eaten בכל הרואה, defining “seeing” and its parameters. It asserts that the Shechinah rests only in Binyamin’s portion across Shiloh, Nov/Givon, and the Beit HaMikdash, reconciles texts that place Shiloh in Yosef’s portion by positing a boundary strip, and records a Tannaitic dispute on “חופף עליו כל היום ובין כתפיו שכן.” It concludes with a detailed chronology of the Mishkan’s locations: 39 years in the Midbar, 14 in Gilgal, 57 in Nov and Givon, leaving 369 for Shiloh.
- Rabbi Shimon states that only Korban Pesach and other communal obligations with a set time are brought on the *bamah gedolah* in Gilgal. The verse ויעשו בני ישראל את הפסח בגלגל teaches that only obligations akin to Pesach—those with fixed times—are offered, while obligations without fixed times are not.
- The other Tanna uses that verse for Rabbi Yochanan’s teaching in the name of Rabbi Bena’ah that an *arel* receives *hazayah*. The entry into Eretz Yisrael found most of Israel uncircumcised and largely impure from contact with the dead, and due to the Pesach deadline they received *hazayah* even while *arelim*, proving that an *arel* may be sprinkled.
- A Tanna taught before Rav Ada bar Ahava that the only difference between a *bamah gedolah* and a *bamah ketanah* is Pesach and time-fixed obligations, and Rav Ada bar Ahava instructs him to interpret this as referring to an obligatory olah, since an olas *nedavah* exists on a private *bamah*. He rejects identifying it as a *chatas*, because a *chatas nedavah* does not exist, and he rejects *minchas chovah* on the basis that אין מנחה בבמה.
- Rabbi Chiya bar Abba says in the name of Rabbi Yochanan that verses call Shiloh both “בית ה’” and “משכן”/“אהל,” and the resolution is that it had stones below and curtains above, with no roof, and it is the מנוחה of כי לא באתם עד עתה אל המנוחה ואל הנחלה. The base was a “house” while the covering was like a tent.
- Rabbi Oshaya derives from השמר לך פן תעלה עולותיך בכל מקום אשר תראה that one may not offer in any place one sees, but one may eat in any place one sees Shiloh, and Rav Yannai applies שם תעלה ושם תעשה to equate offering and performing. Rav Avdimi bar Chasda cites תאנת שילה as the lament of anyone who sees it and sighs over the lost privilege of eating there, and Rabbah ties the permission to Yosef’s reward from בן פורת יוסף בן פורת עלי עין, while Rabbi Yosi bar Chanina adds ורצון שוכני סנה to include eating even “among the hated ones.”
- # The Shechinah’s Portion and Reconciling Shiloh’s Location
- The Gemara answers the distance objection by positing a boundary strip from Yosef into Binyamin, and it rereads תאנת שילה as Shiloh’s “complaint” that not all of it lies in Binyamin’s portion. A Tannaitic dispute interprets חופף עליו כל היום ובין כתפיו שכן either as Mikdash Rishon, Mikdash Sheni, and Yemos HaMashiach, implying Shiloh entirely in Yosef, or as Olam HaZeh, Yemos HaMashiach, and Olam HaBa, aligning Shiloh with Binyamin.
- The Beraita counts 39 years for the Ohel Moed in the Midbar, as the second year saw the Mishkan set up and the decree for a total of forty years ensued after the spies. Gilgal spanned 14 years—seven of conquest and seven of division—derived from Kalev’s ages and from יחזקאל’s “ארבע עשרה שנה אחר אשר הוכתה העיר” read with the Yovel cycle, showing that the 14 years were not counted toward Yovel.
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