Zevachim 237

דכתיב (מלכים א ב, יא) והימים אשר מלך דוד על ישראל מ' שנה בחברון מלך ז' שנים [וגו']

for it is written, And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, [and thirty and three years reigned he in Jerusalem].<span class="x" onmousemove="('comment',' I Kings II, 11.');">¹</span> Now of Solomon it is written, And he began to build.

ובשלמה כתיב (דברי הימים ב ג, ב) ויחל לבנותו בשנת ארבע למלכותו נשתיירו לשילה שלש מאות ושבעים חסר אחת:

in the fourth year of his reign.<span class="x" onmousemove="('comment',' II Chron. III, 2. The period of Nob and Gibeon is calculated from the time that the Ark was taken to Kiriath-jearim until Solomon began building the Temple. Thus we have 20 and 33 (which he reigned in Jerusalem) and 4 =57.');">²</span> Thus three hundred and seventy less one was left for Shiloh.<span class="x" onmousemove="('comment',' The Temple was consecrated four hundred and eighty years after the Exodus. The figure three hundred and sixty-nine is arrived at by deducting the forty years in the wilderness, the fourteen at Gilgal, and the fifty-seven of Nob and Gibeon.');">³</span>

באו לנוב וגבעון [וכו']: מנא ה"מ דת"ר (דברים יב, ט) כי לא באתם עד עתה אל המנוחה ואל הנחלה

WHEN THEY CAME TO NOB AND GIBEON etc. How do we know it? - Because our Rabbis taught: For ye are not as yet come to the rest and to the inheritance, [which the Lord your God giveth thee]:<span class="x" onmousemove="('comment',' Deut. XII, 9.');">⁴</span> 'to the rest alludes to Shiloh, 'inheritance' alludes to Jerusalem.

אל המנוחה זו שילה נחלה זו ירושלי' למה חלקן כדי ליתן היתר בין זה לזה

Why does Scripture separate them?<span class="x" onmousemove="('comment',' Why is each enumerated separately?');">⁵</span> In order to grant permission between one and the other.<span class="x" onmousemove="('comment',' For the text refers to the permissibility of bamoth at Gilgal, and teaches: until when may each man sacrifice what is 'right in his own eyes' (v. 8 - sc. at the bamoth) ? until you come to the rest, i.e., to Shiloh, and then bamoth will be forbidden. Now, if they were to remain permanently forbidden, Scripture need say nothing more. By adding 'and to the inheritance' it intimates that when they come to Jerusalem bamoth will again be forbidden, and thus implies that they were permitted between the destruction of the Tabernacle at Shiloh and the consecration of the Temple in Jerusalem.');">⁶</span>

א"ל ריש לקיש לר' יוחנן מעשר שני נמי ליתני א"ל מעשר שם שם מארון קא ילפי כיון דארון לא הוה מעשר נמי לא הואי

Resh Lakish said to R'Johanan: If so,<span class="x" onmousemove="('comment',' That the time between - sc. when the Tabernacle was at Nob and Gibeon - was completely permitted.');">⁷</span> let [the Mishnah] teach second tithe too?<span class="x" onmousemove="('comment',' That it must be eaten at Nob and Gibeon only, seeing that the sanctity of Shiloh was completely departed.');">⁸</span>

אי הכי פסח וקדשים נמי דשם שם מארון ילפי דכיון דארון לא הוה אינהו נמי לא הוו

- As for tithe, he replied, the implication of 'there' is derived from 'there' [written] in connection with the Ark:<span class="x" onmousemove="('comment',' Tithe, Deut. XIV, 23: And thou shalt eat before the Lord thy God, in the place which He shall choose to cause His name to dwell there, the tithe of thy corn etc.; Ark, Ex. XL, 3: And thou shalt put there the ark of the testimony. The use of 'there' in both cases implies that they are connected.');">⁹</span> since there was no Ark [at Nob and Gibeon],<span class="x" onmousemove="('comment',' But first at Kiriath-jearim and then in the city of David.');">¹⁰</span>

א"ל [דאמר לך] הא מני ר"ש היא דאמר אף צבור לא הקריבו אלא פסח וחובות הקבוע להן זמן אבל חובות שאין קבוע להם זמן הכא והכא לא קרב מעשר בהמה חובות שאין קבוע להן זמן הוא ואיתקש מעשר דגן למעשר בהמה

there was no tithe either. If so, th Passover-offering and [other] sacrifices are the same, for we learn the meaning of 'there' [in their case]<span class="x" onmousemove="('comment',' Deut. XII, 7: and there ye shall eat-this refers to the sacrifices enumerated in v. 6.');">¹¹</span>

מכלל דלרבי יהודה קרב אין דהאמר רב אדא בר מתנה מעשר שני ומעשר בהמה נאכלין בנוב וגבעון לדברי רבי יהודה והא בעי בירה ולאו תני רב יוסף שלש בירות הן שילה ונוב וגבעון ובית עולמים הוא תני לה והוא אמר לה לאכילת מעשר שני ואליב' דרבי יהודה:

from 'there' [written] in connection with the Ark: since there was no Ark, these too were not [offered]? - Who has told you [this]? he replied: R'Simeon,<span class="x" onmousemove="('comment',' The Mishnah which implies that second tithe might be eaten anywhere is in accordance with R. Simeon.');">¹²</span>

באו לירושלים [וכו']: ת"ר כי לא באתם עד עתה אל המנוחה ואל הנחלה מנוחה זו שילה נחלה זו ירושלים

who maintained that even the community could only offer Passover-offerings and obligatory offerings which have a fixed time,<span class="x" onmousemove="('comment',' For that reason he maintains that firstlings and animal tithes, which did not have a fixed time, were not brought there; and therefore it was unnecessary to bring corn tithe there either, since the two are assimilated. (Though the two are not really alike: whereas the law of firstling and animal tithe was not operative, and these could not be brought at Nob and Gibeon or anywhere else, second tithe need not be brought at Nob and Gibeon, but might be eaten anywhere.)');">¹³</span> but obligatory offerings for which there was no fixed time might not be offered at either place.

ואומר (ירמיהו יב, ח) היתה לי נחלתי כאריה ביער ואומר (ירמיהו יב, ט) העיט צבוע נחלתי לי העיט סביב עליה דברי רבי יהודה

Now, animal tithe is an obligatory offering without a fixed time, and corn tithe is assimilated to animal tithe. Hence it follows that in R'Judah's view [second tithe] is offered?<span class="x" onmousemove="('comment',' I.e., it must be eaten only at Nob and Gibeon.');">¹⁴</span>

ר"ש אומר מנוחה זו ירושלים נחלה זו שילה ואומר (תהלים קלב, יד) זאת מנוחתי עדי עד פה אשב כי אויתיה ואומר (תהלים קלב, יג) כי בחר ה' בציון אוה למושב לו

- Yes. For surely R'Adda B'Mattenah said: Second tithe and animal tithe were eaten in Nob and Gibeon [only], in R'Judah's opinion.

בשלמא למ"ד מנוחה זו שילה היינו דכתיב אל המנוחה ואל הנחלה אלא למ"ד מנוחה זו ירושלים נחלה זו שילה אל הנחלה ואל המנוחה מיבעי ליה הכי קאמר לא מיבעיא מנוחה דלא מטיתו אלא אפילו לנחלה נמי לא מטיתו

Yet surely a birah [Divine residence] was required?<span class="x" onmousemove="('comment',' They were to be eaten 'before the Lord your God', which implies a structure in the nature of a Temple or Tabernacle.');">¹⁵</span> - Did not R'Joseph recite: There were three Divine residences, [viz. ,] at Shiloh, [at] Nob and Gibeon,<span class="x" onmousemove="('comment',' Which are counted as one.');">¹⁶</span>

תנא דבי רבי ישמעאל זו וזו שילה רבי שמעון בן יוחי אומר זו וזו ירושלים בשלמא למאן דאמר מנוחה זו

and [at] the Eternal House? He [R'Joseph] recited it, and he explained it: [These were] in respect of second tithe, and in accordance with R'Judah. WHEN THEY CAME TO JERUSALEM etc. Our Rabbis taught: For ye are not as yet come to the rest and to the inheritance: 'rest' alludes to Shiloh; 'inheritance', to Jerusalem. And thus it says, My inheritance is become unto Me as a lion in the forest; and it says, Is My inheritance unto Me as a speckled bird of prey?<span class="x" onmousemove="('comment',' Jer. XII, 8-9. In both verses 'inheritance' means Jerusalem.');">¹⁷</span> this is R'Judah's opinion. R'Simeon said: 'Rest' alludes to Jerusalem; 'inheritance', to Shiloh, as it is said This is My resting-place for ever; here will I dwell, for I have desired it; and it says, For the Lord hath chos Zion; He hath desired it for His habitation.<span class="x" onmousemove="('comment',' Ps. CXXXII, 14, 23.');">¹⁸</span> On the view that 'rest' alludes to Shiloh, it is well: hence it is written, 'to the rest and to the inheritance'.<span class="x" onmousemove="('comment',' In correct chronological order.');">¹⁹</span> But on the view that 'rest' alludes to Jerusalem while 'inheritance' alludes to Shiloh, [Moses] should say, 'to the inheritance and to the rest'? - This is what he said: Not only have ye not reached the 'rest' [Jerusalem]; you have not even reached the 'inheritance' [Shiloh]. The school of R'Ishmael taught: Both [words] allude to Shiloh;<span class="x" onmousemove="('comment',' Yet even so, bamoth were permitted after the destruction of the Sanctuary at Shiloh, for he holds that they were permitted even after the destruction of the Temple at Jerusalem (cf. Meg. 10a) .');">²⁰</span> R'Simeon B'Yohai said: Both allude to Jerusalem.<span class="x" onmousemove="('comment',' Hence bamoth were not forbidden until the Temple was built.');">²¹</span> It is well on the view that 'rest' alludes to