משנה: אֵין בֵּין שִׁילֹה לִירוּשָׁלַיִם אֶלָּא שֶׁבְּשִׁילֹה אוֹכְלִין קָדָשִׁים קַלִּין וּמַעֲשֵׂר שֵׁנִי בְּכָל הָרוֹאֶה וּבִירוּשָׁלַיִם לִפְנִים מִן הַחוֹמָה. וְכָאן וְכָאן קָדְשֵׁי קָדָשִׁים נֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים. קְדוּשַּׁת שִׁילֹה. יֵשׁ אַחֲרֶיהָ הֶיתֵּר וּקְדוּשַּׁת יְרוּשָׁלַיִם אֵין אַחֲרֶיהָ הֶיתֵּר: MISHNAH: The only difference between Shilo and Jerusalem was that at Shilo one ate simple sacrifices465Sacrifices parts of which were eaten by laity. and Second Tithe at sight466Any place at which the Tabernacle could be seen. and in Jerusalem inside the wall. In both cases most holy sacrifices467Sacrifices either burned as holocaust or eaten in part by priests only. are eaten inside the curtains468The enclosure of the sacred domain which for the Tabernacle was formed by curtains.. After the holiness of Shilo {temporary altars} were permitted but after Jerusalem {temporary altars} are not permitted469When Shilo was destroyed the historical record shows that Samuel and Saul sacrificed at several places, none of which could claim to be “chosen by the Eternal.” But Solomon declared the Temple to be God’s place forever(1K.8:13; 2Chr. 6:2)..
הלכה: רִבִּי יוֹחָנָן בַּר מַרְיָיה שָׁמַע לָהּ מִן הָדָא. אָז יִבְנֶה יְהוֹשֻׁעַ מִזְבֵּחַ לַיי אֱלֹהֵי יִשְׂרָאֵל בְּהַר עֵיבָל. אֵין לִי אֶלָּא הַר עֵיבָל. שִׁילֹו מְנַיִין. וַיִּקַּח שְׁמוּאֵל טְלֵה חָלָב אֶחָד וַיַּעֲלֵהוּ עוֹלָה כָּלִיל לַיי. אָמַר רִבִּי אַבָּא בַּר כַּהֲנָא. שָׁלשׁ עֲבֵירוֹת הוּתְּרוּ בְשֵׂייוֹ שֶׁלְשְׁמוּאֵל. הוּא (ועירו) [וְעוֹרוֹ] וּמְחוּסָּר זְמַן וְלֵוִי הָיָה. אָמַר רִבִּי יֹוסֵה. אִין מִן הָדָא לֵית שְׁמַע מִינָהּ כְּלוּם. דְּאָמַר רִבִּי אַבָּא בַּר כַּהֲנָא. שֶׁבַע עֲבֵירוֹת הוּתְּרוּ בְּפָרוֹ שֶׁלְגִּדְעוֹן. אֲבָנִים פְּסוּלוֹת וַעֲצֵי אֲשֵׁירָה וּמוּקְצָה וְנֶעֱבַד וְלַיְלָה וְזָר וְאִיסּוּר בָּמָה. מָאן דְּבָעֵי יִשְׁמְעִינָהּ טַבָּאוּת מִן הַהִיא דְּרִבִּי שְׁמוּאֵל בַּר נַחְמָן. וּתְשׁוּבָתוֹ הָרָמָתָה כִּי שָׁם בֵּיתוֹ וְשָׁם שָׁפָט אֶת יִשְׂרָאֵל וַיִּבֶן שָׁם מִזְבֵּחַ לַיי. כָּתוּב וַיָּרֶם הַטַּבָּח אֶת הַשּׁוֹק וְהֶעָלֶיהָ וַיָּשֶׂם לִפְנֵי שָׁאוּל וגו׳. רִבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר. שֻׁקָּא וְשׁוֹפָה. רִבִּי יוֹחָנָן אָמַר. שֻׁקָּא וְאַלְיָה. רִבִּי לָעְזָר אָמַר. חֲזֶה וְשׁוֹק. דְּאָמַר רִבִּי לָעְזָר. חֲזֶה וְשׁוֹק לַכֹּהֲנִים בְּבָמָה גְדוֹלָה וְלַבַּעֲלִים בְּבָמָה קְטַנָּה. רִבִּי זְעוּרָה בְשֵׁם רִבִּי לָעְזָר. עוֹר הָעוֹלָה לַכֹּהֲנִים בְּבָמָה גְדוֹלָה וְלַבַּעֲלִים בְּבָמָה קְטַנָּה. רִבִּי זְעוּרָה בְשֵׁם רַב יִרְמְיָה. תְּרוּמַת תּוֹדָה לַכֹּהֲנִים בְּבָמָה גְדוֹלָה וְלַבַּעֲלִים בְּבָמָה קְטַנָּה. רִבִּי יֹוחָנָן בָּעֵי. הַלַּיְלָה מָהוּ שֵׁיְּהֵא כָשֵׁר בַּבָּמָה. הָתִיב רִבִּי לָעְזָר. וְהָכְתִיב וַיֹּאמֶר שָׁאוּל פּוּצוּ בָעָם וַאֲמַרְתֶּם לָהֶם הַגִּישׁוּ אֵלַי אִישׁ שׁוֹרוֹ וגו׳. וּכְתִיב וַיַּגִּידוּ לְשָׁאוּל לֵאמֹר הִנֵּה הָעָם חוֹטִאים לַיִהֹוָה לֶאֱכוֹל עַל הַדָּם וגו׳. הָא כֵיצַד. הַלַּיְלָה לַחוּלִין וְהַיּוֹם לַמּוּקְדָּשִׁין. כַּד שָׁמַע רִבִּי יוֹחָנָן אָמַר. יָפֶה לִימְּדָנוּ רִבִּי לָעְזָר. HALAKHAH: 540Corrector’s addition, inserted at the wrong place since this paragraph is a direct continuation of the preceding one, showing that at all times a prophet may legally build an altar separate from the official sanctuary. As noted in N. 537, Deuteronomy nowhere declares that only one sanctuary is tolerated, but only that the place of sacrifices must have been chosen by the Eternal. The high cost of official worship as demanded in Num. 28–29 automatically restricts permanent worship to one place, making any additional place used on the authority of a recognized prophet a temporary matter. Rebbi Joḥanan bar Marius understood it from the following541Jos. 8:30. Since the altar on Mount Ebal was built at the time when the Tent and Moses’s altar were at Gilgal, this proves that at this time secondary public altars were not forbidden.: Then Joshua would build an altar for the Eternal, the God of Israel, on Mount Ebal. Not only Mount Ebal, from where Shilo542That several official and private altars were permitted after the destruction of Shilo.? Samuel took a milk lamb and brought it up totally as elevation offering for the Eternal5431S. 7:9.. Rebbi Abba bar Cahana said, three sins were permitted for Samuel’s sheep: It and its hide544In Lev. 1:6 it is decreed that an elevation offering is burned without its hide. Babli Zevaḥim 120a., and deficient in time545This is not spelled out in the verse. No lamb may be sacrificed on an official altar if it is not at least 8 days old; Lev. 23:27., and he was a Levite546He was a descendant of Qoraḥ, and only descendants of Aaron may officiate at a public altar.. Rebbi Yose said, if about this it implies nothing, since Rebbi Abba bar Cahana said, seven sins were permitted for Gideon’s bull547Jud. 6:25–27. The stones had been used for an altar of Baal, therefore they were forbidden for all usufruct together with the wood of the Asherah tree. They could have been used only by direct commandment from God. That the bull had been worshipped as a deity is deduced from the involved language in the verse, where a single bull is called “second” to show that two sins were committed with it. (Babli Temurah 28b.) That sacrifices are permitted only during daytime is deduced from Lev. 7:38 (Halakhah 2:5). In Gideon’s time the sanctuary of Shilo was in existence.: Disqualified stones, and Asherah wood, and separated, and worshipped, and night, and outsider, and altar prohibition. He who wants may understand it well from that by Rebbi Samuel bar Naḥman: When he returned to Rama, for there was his house, and there he judged Israel, and there he built an altar for the Eternal5481S. 8:17, after the destruction of Shilo.. It is written5491S. 9:24., the cook lifted the thigh and what was on it and put before Saul, etc. Rebbi Samuel bar Naḥman said, the thigh and meat550The thigh belongs to the officiating Cohen (Ex. 29:27–28); Saul could have received it only if no Cohen was officiating at the altar. Babli Avodah zarah 25a, Zevaḥim 119b.. Rebbi Joḥanan said, the thigh and the fat tail551The fat tail is to be burned on the altar, Lev. 3:9.. Rebbi Eleazar said, the thigh and the breast550The thigh belongs to the officiating Cohen (Ex. 29:27–28); Saul could have received it only if no Cohen was officiating at the altar. Babli Avodah zarah 25a, Zevaḥim 119b., as Rebbi Eleazar said, the thigh and the breast belong to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rebbi Eleazar: The hide of the elevation sacrifice belongs to the Cohanim at a public altar552In Lev. 7:8 it is decreed that the hide belongs to the officiating Cohen. Since a non-Cohen was shown to be able to officiate at a private altar, the hide belongs to the owner. Babli Zevaḥim 119b. but to the owner at a private altar. Rebbi Ze`ira in the name of Rav Jeremiah: The contribution of a thanksgiving sacrifice553The officiating Cohen’s part of the breads accompanying the sacrifice, Lev. 7:14. belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Joḥanan asked, is the night qualified at a private altar554Since on an official altar sacrifices are possible only during daytime, Halakhah 2:5.? Rebbi Eleazar answered, is it not written,5551S. 14:34. It is stated in the verse that the slaughter was in the night; in v. 35 it is stated that Saul built an altar. Saul said, disperse under the people and tell them, every man shall bring to me his ox, etc. And it is written5561S. 14:33, they engaged in pagan slaughter., they told Saul saying, behold the people are sinning against the Eternal by eating on the blood, etc. How is this? The night for profane {slaughter}, and the day for sacrificial. When Rebbi Joḥanan heard this, he said, well did Rebbi Eleazar teach us557That the verse emphasizes profane slaughter during nighttime. Babli Zevaḥim 120a..
רִבִּי פִינְחָס בְּשֵׁם רִבִּי יוֹסֵה בֵּירִבִּי אֵילָעִאי. כָּתוּב אֶחָד אוֹמֵר. וַיִּטּשׁ מִשְׁכַּן שִׁילֹה. וְכָתוּב אַחֵר אוֹמֵר וַתְּבִיאֵהוּ בֵית יי שִׁלֹה. הָא כֵיצַד. בַּיִת שֶׁלְאֲבָנִים מִלְּמַטָּן וִירִיעוֹת מִלְּמַעֲלָן. וְהִיא הָיְתָה מְנוּחָה. אָמַר רִבִּי זְעוּרָה. וּבִלְבַד עֲשָׂרָה טְפָחִים כְּבִנְיַין הַבַּיִת. וְהָא תַנֵּי. כְּשֵׁם שֶׁהָיָה אוֹהֶל מוֹעֵד נָטוּי כָּךְ אוֹהֶל שֶׁבְּשִׁילֹה נָטּוּי. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. קְרָסָיו קְרָשָׁיו בְּרִיחָיו וַאֲדָנָיו וְעַמּוּדָיו. וְהָיוֹ הַקְּרָסִים נִרְאִין מִתּוֹכוֹ כְּכוֹכָבִים בָּרָקִיעַ. Rebbi Phineas in the name of Rebbi Yose ben Rebbi Ila`y. One verse says, he abandoned the dwelling at Shilo558Ps. 78:60. The argument is based on the second part of the verse, a Tent He made dwell among mankind., but an other verse says, she brought him to the Eternal’s House at Shilo5591Sam. 1:25.. How is this? A stone house below and the gobelins on top560The three layers of covers of the Tent of Meeting were drawn over a stone wall. Babli Zevaḥim 118a., and this was “rest.561Private altars are prohibited in Deut. 12:9 when Israel comes to the rest and the inheritance. “Rest” is defined as Shilo, “inheritance” as Jerusalem. Babli 10a.” Rebbi Ze`ira said, a minimum of ten hand-breadths, as in building a house. But was it not stated, just as the Tent of Meeting was erected so was the Tent at Shilo erected? Rebbi Yose ben Rebbi Abun said, its poles, its planks, its latches, its bases, and its columns562Ex. 39:33.. Its poles were visible inside like stars in the sky.
רִבִּי חִיָיה רַבָּה אָמַר לְרִבִּי שִׁמְעוֹן בְּרִבִּי. אֲנִי שָׁמַעְתִּי מֵאָבִיךָ שֶׁכָּל חוּפּוֹת [שֶׁהָיוּ] לָא הָיוּ אֶלָּא בְתוֹךְ חֶלְקוֹ שֶׁלְבִּנְיָמִין. מַה טַעֲמָא. וּבֵין כְּתֵיפָיו שָׁכֵן. וְהָא כְתִיב וַיִּמְאַס בְּאֹהֶל יוֹסֵף וּבְשֵׁבֶט אֶפְרַיִם לֹא בָחָר. וַיִּבְחַר בְּשֵׁבֶט יְהוּדָה. וְכִי בִיהוּדָה בָחַר. אֶלָּא בְחִירָה וּבְחִירָה. מַה בְחִירָה שֶׁנֶּאֱמַר לְהַלָּן בִּנְיָמִן בִּכְלָל. אַף בְחִירָה שֶׁנֶּאֱמַר כָאן בִּנְיָמִן בִּכְלָל. רִבִּי יוֹנָה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה. וּרְצוֹן שׁוֹכְנֵי סְנֶה. קֳדָשִׁים הַמְרַצִּין נֶאֱכָלִין בְּחֶלְקוֹ שֶׁלְיוֹסֵף. אָמַר רִבִּי אֶבְדַּוּמָא דְּצִיפּוֹרִין. כְּרֹאשׁ תּוֹר הָיָה נִכְנַס מִתּוֹךְ חֶלְקוֹ שֶׁלְיוֹסֵף לְתוֹךְ חֶלְקוֹ שֶׁלְבִּנְיָמִן וְהָיָה הַמִּזְבֵּחַ נָתוּן עָלָיו. מַה טַעַם. וְנָסַב הַגְּבוּל מִזְרָחָה תַּאֲנַת שִׁילֹה. עַד אַיסִכּוּפִּיָּה דְּשִׁילֹה. רִבִּי יוֹנָה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה. וּרְצוֹן שׁוֹכְנֵי סְנֶה. שֶׁשָּׁרַת שְׁכִינָה בְּסַנְאָיו שְׁלְיוֹסֵף. The Great Rebbi Ḥiyya said to Rebbi Simeon ben Rebbi: I heard from your fathers that all covers563The Tabernacles and the Temple erected in the Land, including Nob and Gibeon; Babli Zevaḥim 118b.. [which existed] only were in Benjamin’s part. What is the reason? He rests between his shoulders564Deut. 33:12, in the blessing of Benjamin.. But is it not written, He despised the Tent of Joseph and did not choose the tribe of Ephraim, but chose the tribe of Judah565Ps. 78:67–68. This locates the Temple in the territory of Judah even though Jos. 15:8 puts the Northern border of Judah in the Hinnom valley (and probably Jaffa Street.). Did he choose Judah566Since it was stated earlier that the Temple building was in Benjamin.? But choosing, choosing. Since choosing there includes Benjamin, so choosing here includes Benjamin567If the place at Shiloh was chosen in Benjamin, the one in Jerusalem also was in Benjamin (while occupied by Jebusites.). Rebbi Jonah, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: and the pleasure of the Dweller in the senna568Deut. 33:15, in the blessing of Joseph.. Sacral meat given to atonement is consumed in the part of Joseph569Even if the Tent at Shiloh was on Benjamin territory, the place outside the Tent reserved for the priests’ eating of sacral meat was in Joseph.. Rebbi Eudaimon of Sepphoris said, like vertex of a trapezoid570A technical term otherwise used in the laws of Kilaim1:9, Note 202.
It would make more sense to read “from Benjamin’s part into Joseph’s part.” entered from Joseph’s part into Benjamin’s part; on it the altar was situated. What is the reason? The border turned eastward to Taanat-Shilo571Jos. 16:6. Since this identifies Taanat Shilo (“the fig tree of Shilo) as a suburb of Shilo, they must read the description of the Ephraimite border in the verse as description of the Southern border. Babli Zevaḥim 118b., up to the door-sill572An Accadic word, askuppu. of Shilo. Rebbi Jonah, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: and the pleasure of the Dweller in the senna. That the Divine Presence dwelt in the greatness573Reading the otherwise undocumented סנא as Arabic “elevation, greatness”. of Joseph.
רִבִּי לָעְזָר בְּשֶׁם רִבִּי הוֹשַׁעְיָה. מִמָּה שֶׁנֶּאֶכְלוּ קֳדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁינִי בְּכָל הָרוֹאֶה לֹא צָרַךְ הַשּׁוֹנֶה לְהַזְהִיר עַל אֲכִילָתָן אֶלָּא עַל עֲלִיָיתָן. מַה טַעַם. הִשָּׁמֶר לְךָ פֶּן תַּעֲלֶה עוֹלוֹתֶיךָ. פֶּן תַּעֲלֶה עֲלִיָיתֶיךָ. רִבִּי שִׁמְעוֹן בַּר מִיָישָׁא בְּעָא קוֹמֵי רִבִּי לָעְזָר. מָהוּ הָרוֹאֶה. שִׁילֹה אוֹ שִׁילֹה וּמִשְׁכַּן שִׁילֹה. אָמַר לֵיהּ. שִׁילֹה וּמִשְׁכַּן שִׁילֹה. כְּגוֹן הָדָא בֵית מָעוֹן. אֶלָּא שֶׁזֶּה מַפְסִיק וְזֶה אֵינוֹ מַפְסִיק. Rebbi Eleazar in the name of Rebbi Hoshaia: Since simple sacrifices and Second Tithe were eaten at sight466Any place at which the Tabernacle could be seen. the person who stated the Mishnah did not need to warn about the consumption but about its bringing574The main point in Mishnah 14 is not that these have to be eaten there but, by implication, that they are forbidden except at the official Sanctuary. Babli Zevaḥim 118a.. What is the reason? Guard yourself, lest you bring your elevation sacrifices575Deut. 12:13, the verse forbidding altars which are not legitimized by a prophet., lest you bring what you are obliged to offer576To an illegitimate place.. Rebbi Simeon bar Miasha asked before Rebbi Eleazar: What means “at sight”? Shilo or Shiloh and the Sanctuary at Shilo? He told him, Shiloh and the Sanctuary at Shilo, as for example Bet-Maon, only that there is an interruption and here is no interruption577It is necessary not only that the Sanctuary be seen but also that it be possible to reach the Sanctuary from the place of consumption without leaving the area from which it is seen. Babli Zevaḥim 118b..
רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. זֶה סִימָן. כָּל זְמַן שֶׁהָאָרוֹן מִבִּפְנִים הַבָּמוֹת אֲסוּרוֹת. יָצָא הַבָּמוֹת מוּתָּרוֹת. רִבִּי זְעוּרָא בְעָא קוֹמֵי רִבִּי יָסָא. אֲפִילוּ לְשָׁעָה. כְּגוֹן הַהוּא דְּעֵילִי. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יֹוחָנָן. שָׁם שָׁם. מַה שָׁם שֶׁנֶּאֱמַר לְהַלָּן הַבָּמוֹת אֲסוּרוֹת. אַף שָׁם שֶׁנֶּאֱמַר כָּאן הַבָּמוֹת אֲסוּרוֹת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּעָא קוֹמֵי רִבִּי יוֹחָנָן. מֶעַתָּה אִם אֵין אָרוֹן אֵין פֶּסַח. אָמַר רִבִּי יוֹסִי בֵּירִבִּי בּוּן. אַזְכָּרָה אַזְכָּרָה. מַה אַזְכָּרָה שֶׁנֶּאֱמַר לְהַלָּן הַבָּמוֹת אֲסוּרוֹת. אַף אַזְכָּרָה שֶׁנֶּאֱמַר כָּאן הַבָּמוֹת אֲסוּרוֹת. וְכֵן הָיָה רִבִּי יוּדָה וְרִבִּי שִׁמְעוֹן אוֹמְרִים. מַעֲשֵׂר שֵׁינִי בְּנוֹב וּבְגִבְעוֹן. נִיחָה כְרִבִּי יוּדָה. דְּרִבִּי יוּדָה אָמַר. חַטָּאת פֶּסַח לְיָחִיד בְּבָמָה גְדוֹלָה. אֵין חַטָּאת פֶּסַח לְיָחִיד בְּבָמָה קְטַנָּה. כְּרִבִּי שִׁמְעוֹן. דְּרִבִּי שִׁמְעוֹן אָמַר. אַף הַצִּיבּוּר אֵינוֹ מֵבִיא אֶלָּא מַה שֶׁקָּבַע עָלָיו הַכָּתוּב. סָבַר רִבִּי שִׁמְעוֹן. מִשֶּׁנִּקֵבַּע מַעֲשֵׂר שֵׁינִי עוֹד לֹא פָסַק. Rebbi Yasa in the name of Rebbi Joḥanan: This is the indication: Any time the Ark is inside578The Tabernacle or the Temple., private altars are forbidden; once it left, private altars are permitted. Rebbi Ze`ura asked before Rebbi Yasa: even temporarily, as in the case of Eli5791S. 4:4. While it turned out that the absence of the Ark was permanent, it was intended to be temporary. What was the status of private altars between the removal of the Ark from Shilo and its installation in Qiryat Yearim?? Rebbi Abbahu in the name of Rebbi Joḥanan, “there”, “there”. Just as in the case of “there” mentioned there private altars are forbidden, so in the case of “there” mentioned here private altars are forbidden580It is not quite clear to which verses this refers. In Zevaḥim119a Rashi refers to the prohibition of private altars, where “there” is used both in Deut. 12:7 and 14:23 regarding the obligation to sacrifice at the public shrine, and Ex. 40:3 regarding the place of the Ark in the Tabernacle.. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan, in that case if there is no Ark is there no Pesaḥ581In that case there could not have been any Pesaḥ sacrifice in the Second Temple, whose basic institutions were approved by Zachariah, Haggai, and Malachia. Since we know that the Pesaḥ was sacrificed there, the argument presented must be invalid.? Rebbi Yose ben Rebbi Abun said, “appellation”, “appellation”. Just as in the case of “appellation” mentioned there private altars are forbidden, so in the case of “appellation” mentioned here private altars are forbidden582It is not clear what this means. It cannot refer to the biblical meaning of the word אַזְכָּרָה, the declaration by the priest that the part taken is God’s part to be burned on the altar, since this does not apply to the items in question. Therefore it must refer to the rabbinic meaning of אַזְכָּרָה, the Name YHWH, which appears many times both in reference to permitted and prohibited altars.. And so Rebbi Jehudah and Rebbi Simeon were saying, Second Tithe in Nob and Gibeon. One understands Rebbi Jehudah, since Rebbi Jehudah said, purification sacrifice and Pesaḥ for the individual on the public altar, no purification sacrifice and Pesah for the individual on a private altar583He expressly endorses Pesaḥ on any public altar, without reference to the Ark.. Following Rebbi Simeon? Since Rebbi Simeon said, “The community only brings what Scripture fixed for it.584But Pesaḥ depends on the calendar, it is not fixed beforehand and therefore should be forbidden on a public altar. The same holds a fortiori for Second Tithe which depends on the crop; Note 521.” Rebbi Simeon is of the opinion that since when Second Tithe was introduced it was not interrupted522This statement does not belong here, it was copied from Halakhah 14. Second Tithe is the farmer’s property to be consumed in purity “before the Eternal” (Deut. 14:23). When the Tent was at Nob, the altar at Gibeon, and the Ark at Qiryat Yearim, it is difficult to see where “before the Eternal” was. He posits that the duty of Second Tithe was in force in the interval between Siloh and Solomon’s Temple..
מְנַיִין שֶׁהַכֹּהֲנִים יוֹצְאִין יְדֵי חוֹבָתָן בַּחַלָּה וּבַתְּרוּמָה וְיִשְׂרָאֵל בְּמַעֲשֵׂר שֵׂינִי בַפֶּסַח. תַּלְמוּד לֹומַר תֹּאכְלוּ מַצּוֹת. רִיבָה. יָכוֹל יֵצְאוּ יְדֵי חוֹבָתָן בַּבִּיכּוּרִים. תַּלְמוּד לוֹמַר בְּכֹל מוֹשְׁבוֹתֵיכֶם תֹּאכְלוּ מַצּוֹת. מַצָּה הַנֶּאֱכֶלֶת בְּכָל מוֹשָׁב. יָצְאוּ בִּיכּוּרִים שֶׁאֵינָן נֶאֱכָלִין בְּכָל מוֹשָׁב. הָתִיבוּן. הֲרֵי מַעֲשֵׂר שֵׁינִי הֲרֵי הוּא נֶאֱכָל בְּכָל מוֹשָׁב. רָאוּי הוּא לְהִיפָּדוֹת וּלְהֵיאָכֵל בְּכָל מוֹשָׁב. רִבִּי בּוּן בַּר חִיָיה בָעֵי. מֵעַתָּה הַלָּקוּחַ בְּכֶסֶף מַעֲשֵׂר שֵׁינִי טָמֵא כְרִבִּי יְהוּדָה. הוֹאִיל וְאֵינוֹ רָאוּי לְהִיִפָּדוֹת וּלְהֵיאָכֵל בְּכָל מוֹשָׁב אֵין יוֹצְאִין בּוֹ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בָּעֵי. [מֵעַתָּה] חַלַּת עִיסַּת מַעֲשֵׂר שֵׂינִי בִירוּשָׁלִַם. הוֹאִיל וְאֵינָהּ רָאוּיָה לְהִיפָּדוֹת וּלְהֵיאָכֵל בְּכָל מוֹשָׁב אֵין יוֹצְאִין בָּהּ. 585This text is from Pesaḥim 2:4 (Notes 210–227) except for an unwarranted addition by the corrector in the Pesaḥim text. From where that the Cohanim may fulfill their obligation with ḥallah or heave, and Israel with Second Tithe on Passover? The verse says, you shall eat mazzot586Ex. 12:18,20. Mekhilta dR. Simeon ben Yohay 12:20 (p. 24).; this adds. Could I think that they may fulfill their obligation with First Fruits? The verse says, inallyour dwelling places you shall eat mazzot587Ex. 12:20., mazzah which may be eaten at any dwelling place; this excludes First Fruits which are not eaten at any dwelling place. They objected, but may Second Tithe be eaten at any dwelling place? It may be redeemed and be eaten at any dwelling place. Rebbi Abun bar Ḥiyya asked: What was bought with tithe money and became impure, following Rebbi Jehudah, since it is not subject to being redeemed and eaten at any dwelling place, one may not fulfill one’s obligation with it. Rebbi Simeon ben Laqish asked: Ḥallah from dough made from Second Tithe in Jerusalem, since it is not subject to being redeemed and eaten at any dwelling place, one may not fulfill one’s obligation with it.
יָכוֹל יֵצְאוּ יְדֵי חוֹבָתָן בַּחַלּוֹת תּוֹדָה וּבִרְקִיקֵי נָזִיר. תַּלְמוּד לוֹמַר שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ. מַצָּה הַנֶּאֱכֶלֶת כָּל שִׁבְעָה. יָצְאוּ חַלּוֹת תּוֹדָה וּרְקִיקֵי נָזִיר שֶׁאֵינָן נֶאֱכָלִין כָּל שִׁבְעָה. רִבִּי יוֹנָה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. מִמַּה שֶׁנֶּאֶכְלוּ חַלּוֹת תּוֹדָה (וּשְׂעִירֵי) [וּרְקִיקֵי] נָזִיר בְּכָל עָרֵי יִשְׂרָאֵל לֹא צָרַךְ הַשּׁוֹנֶה לְהוֹצִיאָן מִמּוֹשָׁב. רִבִּי יוֹסֵה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. זֹאת אוֹמֶרֶת שֶׁנֶּאֶכְלוּ חַלֹּות תּוֹדָה וּרְקִיקֵי נָזִיר בְּכָל עָרֵי יִשְׂרָאֵל לֹא צָרַךְ הַשּׁוֹנֶה לְהוֹצִיאָן מִמּוֹשָׁב. נִיחָה חַלּוֹת תּוֹדָה. רְקִיקֵי נָזִיר. לֹא כֵן אָמַר רִבִּי יוֹחָנָן. לֵית כָּאן נְזִירוּת. נְזִירוּת חוֹבָה הִיא. אָמַר רִבִּי בּוּן בַּר כַּהֲנָא. תִּיפְתָּר שֶׁקָּרְבָה חַטָּאתוֹ בְשִׁילֹה. עוֹלָתוֹ וּשְׁלָמָיו בְּנוֹב וּבְגִבְעוֹן. רִבִּי חֲנַנְיָה רִבִּי עֶזְרָה בְעוֹן קוֹמֵי רִבִּי מָנָא. לֹא כֵן אָמַר רִבִּי בְשֵׁם רִבִּי יוֹסֵה. שַׁלְמֵי חֲגִיגָה הַבָּאִים בְּבָמָה כְּשֵׂירִים אֶלָּא שֶׁלֹּא עָלוּ לַבַּעֲלִים לְשֵׁם חוֹבָה. אֶלָּא כְרִבִּי יוּדָה. דְּרִבִּי יוּדָה אָמַר. חַטָּאת פֶּסַח לְיָחִיד בְּבָמָה גְדוֹלָה. אֵין חַטָּאת פֶּסַח לְיָחִיד בְּבָמָה קְטַנָּה. לֹא אַתְיָא אֶלָּא כְרִבִּי שִׂמְעוֹן. דְּרִבִּי שִׁמְעוֹן אָמַר. מִכֵּיוָן שֶׁנִּזְרַק עָלָיו אֶחָד מִן הַדָּמִים הוּתַּר הַנָּזִיר בַּיַּיִן וְלִיטַּמֵּא לַמֵּתִים. I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir. The verse says, seven days you shall eat mazzot588Ex. 12:15.; mazzah which may be eaten all seven days. This excludes thanksgiving offering and wafers of a nazir which may not be eaten all seven days. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and (goats) [wafers]589The scribe’s text clearly is in error. of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation527May be brought on a private altar. Babli Temurah 14b.. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon. Rebbi Ḥananiah, Rebbi Ezrah asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a private altar. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.590Mishnah Nazir 6:11. Therefore only the first sacrifice of the nazir is obligatory, the others together with the bread may be offered locally.”
אִית תַּנָּיֵי תַנֵּי. מְנוּחָה זוֹ שִׁילֹה. נַחֲלָה זוֹ יְרוּשָׁלִַם. אִית תַּנָּיֵי תַנֵּי. מְנוּחָה זוֹ יְרוּשָׁלִַם. נַחֲלָה זוֹ שִׁילֹה. מָאן דְּאָמַר. מְנוּחָה זוֹ שִׁילֹה. כִּי לֹא בָאתֶם עַד עָתָּה אֶל הַמְּנוּחָה. נַחֲלָה זוֹ יְרוּשָׁלִַם. הַעַיִט צָבוּעַ נַחֲלָתִי לִי. מָאן דְּאָמַר. נַחֲלָה זוֹ שִׁילֹה. הָיְתָה לִּי נַחֲלָתִי כְּאַרְיֵה בַיָּעַר. מְנוּחָה זוֹ יְרוּשָׁלִַם. זֹאת מְנוּחָתִי עֲדֵי עַד וגו׳. לְאֶחָד שֶׁעָשָׂה לוֹ חֲבִילָה וְהָיָה נִינֻחַ בָּהּ. כָּךְ בְּאוֹהֶל מוֹעֵד נֶאֶסְרוּ הַבָּמוֹת. בַּגִּלְגַּל הוּתְּרוּ הַבָּמוֹת. בְּשִׁילֹה נֶאֶסְרוּ הַבָּמוֹת. בְּנוֹב וּבְגִבְעוֹן הוּתְּרוּ הַבָּמוֹת. בִּירוּשָׁלִַם נֶאֶסְרוּ הַבָּמוֹת. לַמֶּלֶךְ שֶׁאָמַר לְעַבְדּוֹ. אֶל תִּשְׁתֶּה יַיִן לֹא מִטִּבֵּרִיָּא וְלֹא מִקַּיְסָרִין וְלֹא מִצִּיפּוֹרִין. הָא בֵּינְתַיִים מוּתָּר. כָּךְ בְּאוֹהֶל מוֹעֵד עָשׂוּ אַרְבָּעִים חָסֵר אַחַת. בַּגִּלְגַּל עָשׂוּ אַרְבַּע עֶשְׂרֵה. שֶׁבַע שֶׁכִּיבְּשׁוּ וְשֶׁבַע שֶׁחִילְקוּ. בְּשִׁילֹה עָשׂוּ שְׁלֹשׁ מְאוֹת וְשִׁשִּׁים וְתֵשַׁע. בְּנוֹב וּבְגִבְעוֹן עָשׂוּ חֲמִשִּׁים וְשֶׁבַע. שְׁלֹשׁ עֶשְׂרֵה בְנוֹב וְאַרְבָּעִים וְאַרְבַּע בְּגִבְעוֹן. וּבִירוּשָׁלִַם עָשׂוּ בְּבִנְיָין הָרִאשׁוֹן אַרְבַּע מְאוֹת וָעֶשֶׂר וּבְבִנְיָין הָאַחֲרוֹן אַרְבַּע מְאוֹת וָעֶשְׂרִים. לְקַיֵים מַה שֶׁנֶּאֱמַר גָּדוֹל יִהְיֶה כְּבוֹד הַבַּיִת הַזֶּה הָאַחֲרוֹן מִן הָרִאשׁוֹן. There are Tannaim who state, rest is Shilo, inheritance is Jerusalem. There are Tannaim who state, rest is Jerusalem, inheritance is Shilo591Since in the verse quoted next the times when private altars are forbidden is called rest and inheritance. Babli 10a, Zevaḥim 119a.. He who says that rest is Shilo, because up to now you did not come to the rest592Deut. 12:9.. Inheritance is Jerusalem, My inheritance is a vulture, a hyena for Me593Jer. 12:9.. He who said, inheritance is Shilo, My inheritance like a lion in the forest594Jer. 12:8.; rest is Jerusalem, this is My rest forever595Ps. 132:14., etc.; like one who made a bundle and rested with it596Even if he has to work on the bundle, once he has assembled it he feels like being able to rest. So it is with Jerusalem, even though it was repeatedly destroyed, it is not to be replaced.. At the Tent of Meeting private altars were forbidden. At Gilgal private altars were permitted. At Shilo private altars were forbidden. At Nob and Gibeon private altars were permitted. At Jerusalem private altars were forbidden. {A parable of} a king who said to his slave, drink wine neither from Tiberias, nor from Caesarea597Caesarea Philippi, as always., nor from Sepphoris. Therefore from in-between is permitted. So at the Tent of Meeting they spent 39 years. At Gilgal they spent fourteen years, seven when they conquered and seven when they distributed598As inferred from verses in Seder Olam 11 (in the author’s edition, pp. 116–119); Babli Zevaḥim 118b.. At Shilo they spent 369 years599Seder Olam 11 (p. 117)., at Nob and Gibeon they spent 57, thirteen at Nob600Seder Olam 13 (p. 131. and 44 at Gibeon601Since Solomon started building the Temple in year 480 after the Exodus (1K. 6:1), the time at Gibeon was 480 - (40+14+369+13). This is not quite correct since the altar at Gibeon was closed only at the inauguration of the Temple, after a building period of 7 years.. But in Jerusalem they spent 410 years at the first Temple and 420 at the last Temple602Babli Yoma 9a. The computation which gives too few years for the Second Temple is analyzed by the author in Seder Olam, pp. 248–250., to confirm what has been said, the glory of this last Temple will be greater than that of the first603Hag.2:9..