Zevachim 236:1

ולו תאנת שילה מקום שכל הרואה אותו מתאנח עליו על אכילת קדשים שלו

And there was Taanath [the lamenting of] Shiloh', which means the place which made whoever saw it mourn for the sacrifices which he ate there.<span class="x" onmousemove="('comment',' Before the Tabernacle was destroyed. There is no such text in the Bible. Rashi suggests, and Sh.M. cites as a var. lec., Josh. XVI, 6: And the border turned about eastward unto Taanath-Shiloh. - He treats Taanath as an adjectival substantive, the lamenting of, from anah to lament (cf. ta'aniah in lsa. XXIX, 2: and there shall be mourning (ta'aniah) , and explains it as in the text, and thus infers that sacrifices could be eaten wherever the Tabernacle at Shiloh could be seen.');">¹</span> R'Abbahu said: Scripture saith,Joseph is a fruitful vine, a fruitful vine through the eye:<span class="x" onmousemove="('comment',' Gen. XLIX, 22. E.V. by a fountain. - Shiloh was in Ephraim's (i.e., Joseph's) territory.');">²</span>

רבי אבהו אמר אמר קרא (בראשית מט, כב) בן פרת יוסף בן פרת עלי עין עין שלא רצתה לזון וליהנות מדבר שאינו שלו תזכה ותאכל כמלא עיניה

[this means,] let the eye which would not feed upon and enjoy that which did not belong to it,<span class="x" onmousemove="('comment',' Potiphar's wife. vbx vtba');">³</span> be privileged to eat [of sacrifices] as far as it can see.

רבי יוסי ברבי חנינא אמר (דברים לג, טז) ורצון שוכני סנה עין שלא רצתה ליהנות מדבר שאינו שלו תזכה ותאכל בין השנואין

R'Jose son of R'Hanina quoted: 'A the desire of him that dwelt in hatred':<span class="x" onmousemove="('comment',' Deut. XXXIII, 16. By a play on words is connected with hatred. E.V.: And the good will of Him that dwelt in the bush. The verse refers to Joseph.');">⁴</span> [this means,] let the eye that did not desire to enjoy that which did not belong to it, be privileged to eat [sacrifices] among those that hated it.<span class="x" onmousemove="('comment',' Sc. in the territories surrounding Shiloh, which belonged to the other tribes whose ancestors had hated Joseph. - Presumably 'as far as the eye could see' would embrace the borders of these territories. - This interpretation, of course, is merely aggadic and is not the actual source of the law.');">⁵</span>

תנא רואה שאמרו רואה כולו ולא המפסיק בינו לבינו אמר ליה רבי שמעון בן אליקום לר' אלעזר אסברא לך כגון בי כנישתא דמעון אמר רב פפא רואה שאמרו לא רואה כולו אלא רואה מקצתו

It was taught: When they said, [As far as the eye could] see, they meant: [from] wherever one could see [the Tabernacle] without anything interposing. R'Simeon B'Eliakim observed to R'Eleazar: Give me an example.

בעי רב פפא עומד ורואה יושב ואינו רואה מאי בעי ר' ירמיה עומד על גבי הנחל ורואה (יושב) בתוך הנחל ואינו רואה מאי תיקו

Said he to him: E.g. , the synagogue of Maon.<span class="x" onmousemove="('comment',' In Judea. From there one would have an uninterrupted view of the Tabernacle at Shiloh - The text is emended.');">⁶</span> R'Papa said: When they said, 'see', they did not mean that one must see the whole of it, but that one must see part of it.

כי אתא רב דימי אמר רבי בשלשה מקומות שרתה שכינה על ישראל בשילה ונוב וגבעון ובית עולמים ובכולן לא שרתה אלא בחלק בנימין שנאמר (דברים לג, יב) חופף עליו כל היום כל חפיפות לא יהו אלא בחלקו של בנימין

R'Papa asked: What of [a place whence] one could see [the Tabernacle] whilst standing, but not when sitting? R'Jeremiah asked: What [of a place where] if one stood on the edge of the valley one could see [it], but when he sat in the valley he could not see [it]?

כי אזיל אביי אמרה קמיה דרב יוסף אמר חד ברא הוה ליה לכייליל ולא מיתקן והכתיב (תהלים עח, ס) ויטש (את) משכן שילה וכתיב (תהלים עח, סז) וימאס באהל יוסף ובשבט אפרים לא בחר

The questions stand over. When R'Dimi came [from Palestine], he said: The Shechinah rested on Israel in three<span class="x" onmousemove="('comment',' Marginal emendation; four.');">⁷</span>

אמר רב אדא מאי קא קשיא ליה דלמא שכינה בחלק בנימין וסנהדרי גדולה בחלק יוסף מדמצינו בבית עולמים דשכינה בחלקו של בנימין וסנהדרין בחלק יהודה

places: in Shiloh, in Nob and Gibeon,<span class="x" onmousemove="('comment',' These were two separate places, but they are generally coupled, which probably explains why cur. edd. read 'three', treating these as one.');">⁸</span> and in the Eternal House;<span class="x" onmousemove="('comment',' The Temple in Jerusalem.');">⁹</span>

אמר ליה הכי השתא התם מיקרבן נחלות גבי הדדי הכא מי מקרבן הכא נמי מקרבן כדאמר רבי חמא בר' חנינא רצועה היתה יוצאת מחלקו של יהודה ונכנסת לחלקו של בנימין ובה היה מזבח בנוי והיה בנימין הצדיק מצטער עליה לבלעה

and in all of these it rested [on Israel] only in the portion of Benjamin, for it is said, He covereth him all day:<span class="x" onmousemove="('comment',' Deut. XXXIII, 12. - This refers to Benjamin.');">¹⁰</span> all 'coverings' will be nought elsewhere but in Benjamin's portion.

ה"נ רצועה היתה יוצאת מחלקו של יוסף לחלקו של בנימין והיינו דכתיב (יהושע טז, ו) תאנת שילה

Abaye went and told this to R'Joseph. Said he to him: Kaylil<span class="x" onmousemove="('comment',' Rashi suggests that this was the name of Abaye's father.');">¹¹</span>

כתנאי חופף עליו זה מקדש ראשון כל היום זה מקדש שני ובין כתיפיו שכן אלו ימות המשיח

had but one son, and he is not 'finished'.<span class="x" onmousemove="('comment',' That one son - Abaye - is but half-baked - he has not mastered his studies.');">¹²</span> Surely it is written, And He forsook the tabernacle of Shiloh; and it is written, Moreover He abhorred the tent of Joseph, and chose not the tribe of Ephraim?<span class="x" onmousemove="('comment',' Ps. LXXVIII, 60, 67. The comparison of these two verses shews that the Tabernacle was in Ephraim's portion, not Benjamin's.');">¹³</span>

רבי אומר חופף עליו זה העולם הזה כל היום אלו ימות המשיח ובין כתיפיו שכן זה העולם הבא

- Said R'Adda [b. Mattenah]: What is his difficulty?

ת"ר ימי אהל מועד שבמדבר ארבעים שנה חסר אחת ימי אהל מועד שבגלגל ארבע עשרה ז' שכבשו וז' שחלקו ימי אהל מועד שבנוב וגבעון חמשים ושבע נשתיירו לשילה ג' מאות ושבעים חסר אחת

perhaps the Shechinah was in Benjamin's portion, while the Sanhedrin<span class="x" onmousemove="('comment',' The religious and civil court; v. Sanh. 2a.');">¹⁴</span> was in Joseph's portion,<span class="x" onmousemove="('comment',' He assumes that the Sanhedrin had its seat in or by the Tabernacle, and that the verses in Psalms refer to the forsaking by the Divine Presence (Shechinah) of this Sanhedrin.');">¹⁵</span>

ימי אהל מועד שבמדבר ארבעים חסר אחת מנלן דאמר מר שנה ראשונה עשה משה את המשכן שניה הוקם המשכן ושלח משה מרגלים

as we find in the Eternal House that the Shechinah was in Benjamin's portion, whereas the Sanhedrin was in Judah's portion? How compare?

שבגלגל ארבע עשרה שבע שכבשו ושבע שחלקו מנלן דקאמר כלב (יהושע יד, ז) בן ארבעים שנה אנכי בשלוח משה עבד ה' אותי מקדש ברנע לרגל את הארץ ואשיב אותו דבר כאשר עם לבבי וכתיב ועתה הנה אנכי היום בן חמש ושמונים שנה

replied he. There the territories [of Judah and Benjamin] were contiguous; but were they contiguous here?<span class="x" onmousemove="('comment',' Did Joseph (Ephraim) and Benjamin have a common boundary at Shiloh?');">¹⁶</span>

כי עבריה לירדן בר כמה הוי בר שבעין ותמני וקאמר בן חמש ושמונים שנה הרי שבע שכבשו

- They were indeed contiguous, even as R'Hama son of R'Hanina said:<span class="x" onmousemove="('comment',' In reference to the Temple at Jerusalem.');">¹⁷</span> A strip issued from Judah's portion and entered Benjamin's portion, and on this the altar was built.

ושבע שחלקו מנלן איבעית אימא מדשבע שכבשו שבע נמי שחלקו

The righteous Benjamin grieved thereat every day, [wishing] to absorb it;<span class="x" onmousemove="('comment',' V. supra 53b.');">¹⁸</span> so here too a strip issued from Joseph's portion into Benjamin's portion, and that is the meaning of Taanath-Shiloh.<span class="x" onmousemove="('comment',' Josh. XVI, 6; v. supra. He now suggests that it means: (Benjamin's) mourning for Shiloh, that it was in Joseph's territory.');">¹⁹</span>

ואיבעית אימא מדלא משכחת לה (יחזקאל מ, א) בארבע עשרה שנה אחר אשר הוכתה העיר:

This is a controversy of Tannaim: 'He covereth him'; this alludes to the first Temple; 'all the day', to the second Temple; 'and He dwelleth between his shoulders', to the days of the Messiah.<span class="x" onmousemove="('comment',' On this view only the two Temples were in Benjamin's territory. but not the Tabernacles at Shiloh and elsewhere.');">²⁰</span> Rabbi said: 'He covereth him', alludes to this world;<span class="x" onmousemove="('comment',' Wherever the Shechinah rested in this world, i.e., in both Temples and in all Tabernacles, it was in Benjamin's territory.');">²¹</span>

אהל מועד שבנוב וגבעון חמשים ושבע מנ"ל דכתיב (שמואל א ד, יח) ויהי כהזכירו את ארון האלהים

'all the day', to the days of the Messiah; 'and He dwelleth between his shoulders', to the World to Come. Our Rabbis taught: The duration of the Tent of Meeting in the wilderness was forty years less one; the duration of the Tent of Meeting at Gilgal was fourteen years, [viz. ,] the seven [years] of conquest and the seven of division.<span class="x" onmousemove="('comment',' Dividing the land among the tribes.');">²²</span>

ותנא כשמת עלי הכהן חרבה שילה ובאו לנוב כשמת שמואל הרמתי חרבה נוב ובאו לגבעון

The duration of the Tent of Meeting at Nob and Gibeon [combined] was fifty-seven years. Thus for Shiloh was left three hundred and seventy less one.'

וכתיב (שמואל א ז, ב) ויהי מיום שבת הארון בקרית יערים וירבו הימים ויהיו עשרים שנה וינהו כל בית ישראל אחרי ה'

The duration of the Tent of Meeting in the wilderness was forty less one.' How do we know it? - Because a master said: In the first year<span class="x" onmousemove="('comment',' Of the Exodus.');">²³</span>

הני עשרים שנה עשר שנה שמלך שמואל בעצמו ושנה שמלך שמואל ושאול ושתים שמלך שאול ושבע דדוד

Moses made the Tabernacle; in the second the Tabernacle was set up, and Moses sent out the spies.' That of Gilgal was fourteen years, [viz. ,] the seven [years] of conquest and the seven of division.' How do we know it? - Because Caleb said: Forty years old was I when Moses the servant of the Lord sent me from Kadesh-barnea to spy out the land; and I brought him back word as it was in my heart; and it is written, and now, lo, I am this day fourscore and five years old.<span class="x" onmousemove="('comment',' Josh. XIV, 7, 10. - 'This day' means when they started dividing the country.');">²⁴</span> How old was he when he crossed the Jordan? Seventy eight years;<span class="x" onmousemove="('comment',' Since the spies were not sent out at the beginning of the second year, but some months later.');">²⁵</span> and he said, '[I am this day] fourscore and five years old': thus [you have] seven years for the conquest. And how do we know the seven years of division? - I can say, since the conquest took seven [years], the dividing too took seven years. Alternatively, because [otherwise] we cannot explain [the verse] In the fourteenth year after that the city was smitten.<span class="x" onmousemove="('comment',' Ezek. XL, 1. According to the Talmud ('Ar. 12a) , this was a jubilee year, while the Release years (shemittoth) and Jubilee years did not commence until the land had been divided. The calculation is then as follows: The Temple was built four hundred and eighty years after the Exodus, which was four hundred and forty years after their entry into Eretz Israel. The Temple stood four hundred and ten years, making a total of eight hundred and fifty years from their entry until its destruction, which is thirty-seven Jubilees. Deducting fourteen years for conquest and division, as these did not count for Jubilee, we find that it was destroyed fourteen years before a Jubilee year, and therefore the fourteenth year after its destruction was a Jubilee year. (The Talmud deduces that this was a Jubilee year independently of this calculation.)');">²⁶</span> 'The Tent of Meeting at Nob and Gibeon lasted fifty-seven years. How do we know it? - Because it is written, And it came to pass, when he made mention of the ark of God, [that he fell from off his seat. and died].<span class="x" onmousemove="('comment',' I Sam. IV, 18. This refers to Eli the priest.');">²⁷</span> Now it was taught: When Eli the priest died, Shiloh was destroyed and they repaired to Nob; when Samuel the Ramathite died, Nob was destroyed and they went to Gibeon. And it is written, And it came to pass, front the day that the ark abode in Kiriath-jearim, that the time was long, for it was twenty years; and all the house of Israel yearned after the Lord.<span class="x" onmousemove="('comment',' Ibid. VII, 2. The Ark was placed in Kiriath-jearim when it returned from the land of the Philistines, where it had been four months.');">²⁸</span> These twenty years [were made up as follows]: Ten years during which Samuel ruled alone,<span class="x" onmousemove="('comment',' As judge.');">²⁹</span> one year that Samuel and Saul ruled [together],<span class="x" onmousemove="('comment',' I.e., Saul ruled with the advice of Samuel. Sh.M. reads: the eleven years that Samuel ruled, and deletes one . . together'.');">³⁰</span> two years that Saul reigned,<span class="x" onmousemove="('comment',' V. Ibid. XIII, 1. Rashi maintains that the first year, when he ruled with Samuel, is not counted.');">³¹</span> and the seven which David reigned [in Hebron],