Zevachim - Daf 118
- Sources for eating קדשים קלים in Shiloh בכל הרואה, and why Yosef merited משכן שילה in his portion
Four sources are given to allow eating קדשים קלים in Shiloh בכל הרואה – anywhere within sight of שילה. (1) Regarding שילה, the passuk warns against offering up korbanos "בכל מקום אשר תראה" – in any place that you see, implying: בכל מקום אשר תראה אי אתה מעלה – you may not offer up [korbanos] in any place that you see, אבל אתה אוכל בכל מקום שאתה רואה – but you may eat [korbanos] in any place that you see [שילה]. (2) The name "תאנת שילה" hints מקום שכל הרואה אותו מתאנח עליו על אכילת קדשים שלו – a place which (after its destruction) whoever would see it would sigh over its former permit of eating kodashim [בכל הרואה]. (3) Yosef is described as "בן פרת עלי עין" – a fruitful son because of the eye, teaching: עין שלא רצתה לזון וליהנות מדבר שאינו שלו – the eye which did not want to feed from and enjoy something which was not his (אשת פוטיפר), תזכה ותאכל כמלא עיניה – should merit to eat [kodashim] as far as its eyesight. (4) ורצון שוכני סנה – and the desire of him who dwells in hatred teaches that the eye which did not want to benefit from something which was not his, תזכה ותאכל בין השנואין – should merit to eat [kodashim] among those who hated it (i.e., among neighboring שבטים).
- Defining "בכל הרואה" (e.g., no obstructions, seeing מקצת)
A Baraisa defines "בכל הרואה" as כל שרואה ואין דבר מפסיק – anywhere one sees Shiloh and nothing obstructs his vision. Rav Pappa said that “seeing” שילה does not mean רואה כולו – seeing all of it, אלא רואה מקצתו – rather, it means seeing part of it. Rav Pappa asked: עומד ורואה יושב ואינו רואה – if one stands and he can see [Shiloh], but when he sits, he cannot see it, could he eat kodashim there? Rebbe Yirmiyah asked: עומד על גבי הנחל ורואה – if when he stands on the top of a ravine, he can see Shiloh, בתוך הנחל ואינו רואה – but when he stands in the ravine, he cannot see it, could he eat kodashim in the ravine? These questions are left unresolved.
- Machlokes if the שכינה rested in Yosef’s portion in שילה
Rav Dimi quoted Rebbe saying that the שכינה rested in three places upon Yisroel: Shiloh, Nov and Giveon, and the Beis Hamikdash, ובכולן לא שרתה אלא בחלק בנימין – and in all of them, [the Shechinah] only rested in Binyomin’s portion, as the passuk says "חופף עליו כל היום" – [Hashem] hovers over [Binyomin] the whole day, teaching: כל חפיפות לא יהו אלא בחלקו של בנימין – all of [the Shechinah’s] hoverings would only be in Binyomin’s portion. Rav Yosef objected that another passuk clearly indicates that שילה was in Ephraim’s portion!? However, Rav Adda says that it is possible that the Sanhedrin sat in Yosef’s portion, while the שכינה was in Binyomin’s (via a strip of Yosef’s land projecting into Binyomin’s portion, similar to the divide in the Beis Hamikdash between Yehudah’s and Binyomin’s portions). This question is actually a machlokes in a Baraisa: the Tanna Kamma darshens: "חופף עליו" – “He hovers over him” refers to the first Beis Hamikdash; "כל היום" – “the whole day” refers to the second Beis Hamikdash; "ובין כתיפיו שכן" – “and between his shoulders he rests” refers to the days of Moshiach. Rebbe says these three periods refer to עולם הזה – this world (including even שילה), ימות המשיח, and עולם הבא.
