POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
Ask A Question on the daf
Previous daf Zevachim 118
1) WHEN THE "MISHKAN" WAS IN "GILGAL"
(a) R. Yehudah disagrees - he says, "Ha'Yashar" refers to
"b'Einav" (what an individual offers as he wants, on his
own Bamah), but on a Bamas Tzibur, an individual may
offer even Chovos.
2) THE "MIKDASH" OF "SHILO"
(b) Question: How does R. Yehudah expound "Ish"?
1. Surely, this teaches that an individual offers
Yashrus, not Chovos!
(c) Answer: No, it permits a Zar to offer on a Bamah.
(d) Question: We learn this from "V'Zarak ha'Kohen...(Pesach
Ohel Mo'ed)" (Kehunah is required only in the Mikdash)!
(e) Answer: One might have thought, Avodas Bamah must be by
Bechoros (like before the Mishkan) - "Ish" teaches, this
is not so.
(f) Question: Chachamim and the first Tana say the same
(g) Answer (Rav Papa): They argue about whether or not
Nesachim were offered in the Midbar (the first Tana says
that they were not, Chachamim say that they were.)
(h) (Beraisa - R. Shimon): (Even the Tzibur only offered
Pesach and Chovos that have a fixed time.)
(i) Question: What is R. Shimon's reason?
(j) Answer: It says "Va'Yachanu...ba'Gilgal va'Ya'asu Es
1. Question: This is obvious, what does the verse
(k) (A reciter of Beraisos): The only difference between a
Bamas Tzibur and a Bamas Yachid is that Pesach and Chovos
that have a fixed time may be offered on the former.
2. Answer: This teaches that Mei Chatas may be
sprinkled on an Arel (even though most of Benei
Yisrael had become Teme'im in the Midbar and were
not circumcised until the 11th of Nisan, they were
able to bring Korban Pesach (since the verse does
not say that it was brought in Tum'ah, we assume
that it was b'Taharah) on the 14th - since the
second sprinkling was (at the latest) on the 14th,
the first (which must be four days earlier) was
(l) Rav Ada bar Ahavah: Your Beraisa (is like R. Shimon, it)
must teach that Olos Chovah of a fixed time (e.g.
Musafim) are offered on a Bamas Tzibur, whereas only Olos
Nedavah are offered on a Bamas Yachid;)
1. Version #1A (Rashi): (We infer this, for the Tana
explicitly taught Pesach, even though it is a Chovah
with a fixed time! Presumably, it was taught because
it is the only Korban offered on a Bamas Tzibur
which individuals do not offer on a Bamas Yachid!
(m) Question: Why didn't Rav Ada establish the Beraisa to
discuss Menachos, for (these may be offered on a Bamas
Yachid, and) there are Menachos Chovah (of an individual)
with a fixed time, i.e. Chavitim are brought every day!
2. Version #1B (Tosfos): (The Tana taught Pesach to
show that he discusses Korbanos that are sometimes
brought on a Bamas Yachid (e.g. Pesach Sheni)!)
3. The Beraisa cannot refer to Chatas, for an
individual never brings Chatas Nedavah (all agree
that only Nedavos are brought on a Bamas Yachid,
therefore, Chatas is not brought.) (end of Versions
1A and 1B)
4. Version #2 (Our text): It cannot refer to Chatas,
for an individual never brings a Chatas with a fixed
time (so we cannot say that this is a difference
between *Bamas* Tzibur and *Bamas* Yachid, is it a
difference between a Tzibur and a Yachid!)
(n) Answer: Rav Ada holds that Menachos are not brought on a
(a) (Mishnah): When they came to Shilo (they built a stone
building without a (solid) roof, only curtains on top.)
(b) Question: What is the source of this?
(c) Answer (R. Chiya bar Aba) Contradiction: One verse calls
it a house, "Va'Tvi'ehu *Beis* Hash-m Shilo" - other
verses call it a Mishkan and tent, "Va'Yitosh Mishkan
Shilo Ohel Shiken ba'Adam", "Va'Yimas *b'Ohel* Yosef
uv'Shevet Efrayim Lo Vachar"!
1. Resolution: It was a stone building without a roof,
only curtains on top;
(d) This was "Menuchah" ("Ki Lo Vasem Ad Ata El *ha'Menuchah*
v'El ha'Nachalah a Bamas Tzibur and a Bamas Yachid ".)
(e) (Mishnah): Kodshei Kodoshim (... Kodshim Kalim and
Ma'aser Sheni could be eaten any place from which Shilo
could be seen.
(f) Question: What is the source of this?
(g) Answer #1 (R. Oshaya): "Hishamer Lecha Pen *Ta'aleh*
Olasecha b'Chol Makom Asher Tir'eh" - you may not *offer*
Korbanos in any place from which Shilo could be seen, but
you may eat (Kodshim Kalim and Ma'aser) there.
1. Suggestion: Why not infer, you may not *Ta'aleh*
(Maktir) in any place from which you can see, but
you may slaughter (Kodshim) there!
(h) Answer #2 (Rav Avdimi bar Chasa): "Ta'anas Shilo" - it
would cause Ta'aniyah (sighing) to anyone who saw it
(after it was destroyed), for he would remember that
Kodshim could be eaten there (i.e. within sight of it.)
2. Rejection (R. Yanai): "Sham Ta'aleh...v'Sham
*Ta'aseh*" (this includes slaughter.)
(i) Answer #3 (R. Avahu): "Ben Poras (this suggests increase)
Yosef...Alei Ayin" - Yosef's eye did not want to enjoy
something (Potifar's wife) that was not his, therefore
(Shilo in) his portion merited extra area for eating its
Kodshim, i.e. within eyeshot.
3) THE PLACES OF THE "SHECHINA"H
(j) Answer #4 (R. Yosi b'Rebbi Chanina): "U'Rtzon Shochni
Sneh" - Yosef's eye did not want to enjoy something that
was not his, therefore 'his' Kodshim (i.e. of Shilo)
could be eaten among the Senu'im (portions of his
brothers, who hated him.)
(k) (Beraisa): 'Any place from which Shilo could be seen' -
any place from where it is visible, without any
obstruction in between (text of Shitah Mekubetzes - our
text is very difficult, for the Gemara does not challenge
Rav Papa (below) from this Beraisa.)
(l) R. Shimon ben Elyakim: The synagogue of Ma'on is such a
(m) (Rav Papa): All of Shilo need not be visible, it suffices
if part of it can be seen.
(n) Question (Rav Papa): If Shilo is visible to one who
stands, but not to one who sits, what is the law?
(o) Question (R. Yirmeyah): If Shilo is visible to one who
stands on the edge of the valley, but not to one standing
in the valley, what is the law?
(p) These questions are not resolved.
(a) (Rav Dimi): The Shechinah rested on Yisrael in three
places, all were in the inheritance of Binyamin - in
Shilo, in Nov and Giv'on (Rashi - these are counted like
one; the text of Ein Yakov says 'four places', and counts
them separately), and in the Beis ha'Mikdash - "Chofef
Alav Kol ha'Yom", whenever the Shechinah will hover (i.e.
over the Mikdash), in will be in (the portion of)
(b) Objection (Rav Yosef): "Va'Yitosh Mishkan Shilo Ohel
Shiken ba'Adam", "Va'Yimas *b'Ohel* Yosef uv'Shevet
Efrayim Lo Vachar" (this shows that Shilo was in Yosef)!
(c) Answer (Rav Ada): Perhaps the Shechinah was in Binyamin,
and the verse refers to the Great Sanhedrin, which was in
Yosef, similar to the Beis ha'Mikdash - the Shechinah was
in Binyamin, the Great Sanhedrin was in Yehudah!
(d) Objection (Rav Yosef): No - the portions of Binyamin and
Yehudah were near each other, therefore it was possible
for the Shechinah to be in Binyamin and the Great
Sanhedrin in Yehudah (the Great Sanhedrin must be right
near the Shechinah);
1. We do not find that the portions of Binyamin and
Yosef were so close to each other (Maharsha - within
(e) Answer: Indeed, they were very close to each other!
1. (Rav Chama bar Chanina): A strip of land extended
from Yehudah into Binyamin, the Mizbe'ach was
(partially) built on (or built right next to) this
strip, Binyamin (himself) was pained that his Shevet
did not receive it.
(f) Tana'im argue like Rav Yosef and Rav Ada:
2. Similarly, we can say that a strip extended from
Yosef into Binyamin - "Ta'anas Shilo"!
1. (Beraisa): "Chofef Alav" - this refers to the first
Mikdash; "Kol ha'Yom" - this refers to the second
Mikdash; "U'Vein Kesefav Shochen" - in the days of
(g) (Beraisa): The Ohel Mo'ed stood for 39 years in the
Midbar, 14 years in Gilgal (seven years of conquest and
seven of division), 57 years in Nov and Giv'on
(together), it follows that it stood for 369 years in
2. Rebbi says, "Chofef Alav" - in this world; "Kol
ha'Yom" - in Yemos ha'Mashi'ach; "U'Vein Kesefav
Shochen" - in the world to come.
1. It stood for 39 years in the Midbar - The Mishkan
was made in the first year (that Benei Yisrael left
Miztrayim), in the second year it was erected and
the Meraglim were sent;
(h) Question: What is the source that the Mishkan was in Nov
and Giv'on for 57 years?
2. It was 14 years in Gilgal - we know that conquest
took seven years, for Kalev was 40 years old when he
went with the Meraglim (in the second year in the
Midbar, hence he was 78 when Benei Yisrael entered
Eretz Yisrael), and he was 85 when the conquest was
3. Question: What is the source that the division took
4. Answer #1: Presumably, if the conquest took seven
years, also the division. (Rashi does not explain
the logic. Perhaps Hash-m caused that both take the
same amount of time, to show that the slow conquest
was due to Hashgachah ("Pen Tihyeh ha'Aretz Shemamah
v'Rabah Alecha Chayas ha'Sadeh"), and not on account
of the strength of the Kana'anim. *Seven* years
makes this even more evident, since this is the most
common number in the Torah concerning units of time.
Ben Yehoyada explains (based on the Ari Zal), the
years of conquest are a Tikun for Rachel, the years
of division are a Tikun for Leah, these must be
equal, just like Yakov worked seven years for each
(and other parallels).)
5. Answer #2: We must say that the division took seven
years in order to reconcile the verse in Yechezkeil.
(It calls the 10th of the month Rosh Hashanah, i.e.
it was Yovel, and this was 14 years after the
Churban. Construction of the first Mikdash started
480 years after Yetzi'as Mitzrayim, and it stood 410
years, so (deducting 40 years in the Midbar) the
Churban was 850 years after Benei Yisrael entered
Eretz Yisrael, this is exactly 17 full Yovel cycles!
Since 14 years *later* was Yovel, it follows that
the Yovel cycles did not start until 14 years after
entering Eretz Yisrael, i.e. that is when conquest
and division were finished and Mitzvos such as
Terumah, Shemitah...first applied.)
1. Answer: "K'Hazkiro Es Aron ha'Elokim...va'Yamos";
(i) Since building of the first Mikdash started 440 years
after entering Eretz Yisrael, after deducting 14 years
for Gilgal and 57 years for Nov and Giv'on, 369 years
remain for Shilo.
i. (Beraisa): Shilo was destroyed when Eli
ha'Kohen died, the Ohel Mo'ed was set up in
Nov; Nov was destroyed when Shmuel died, it was
set up in Giv'on; The Aron was by the Plishtim
for 20 years;
ii. Shmuel reigned for 10 years by himself (after
Eli died), for one year with Sha'ul, Sha'ul
reigned for two years by himself, David reigned
for 40 years (seven in Chevron, 33 in
Yerushalayim), and Shlomo did not start to
build the Beis ha'Mikdash until the fourth year
of his reign - altogether, this is 57 years.