(Fol. 116) The following Tannaim differ in this point: (Ex. 18, 1) Now Jethro, the priest of Midian, Moses' fahter-in-law, heard. What was the news which he heard that caused him to go to Moses and become a proselyte? R. Joshua says: "He heard of the war with Amalek; this caused him to come to Moses; for next to this is written (Ib. 17) And Joshua discomfited Amalek and his people with the edge of his sword." R. Elazar the Modite said: "He heard of the giving of the Torah; this caused him to come and visit Moses; for when the Holy One, praised be He! gave the Torah unto Israel, His voice rang from one end of the globe to the other, and caused all the idolatrous kings to tremble in their palaces and they sang praises [for him], as it is said (Ps. 29, 9) And in His temple all say, 'Glory.' They all assembled around Bil'am saying to him: 'What do these voices refer to? Perhaps He is bringing a flood upon the world, as it is said (Ib.) "Yea, the Lord sitteth as King forever, i.e., for long since He had already sworn not to bring a flood upon the world." They then said to Bil'am: "Perhaps He cannot bring a flood of water [on account of his oath] but He is bringing now a flood of fire, as it is said (Is. 66, 16) For by fire will the Lord judge." Whereupon Bil'am replied: "Long since He had already sworn not to destroy all the flesh." 'What then mean all these voices?' asked they again. Whereupon he replied: 'A precious treasure which the Holy One, praised be He! kept in His treasure, which was preserved with Him for nine hundred and seventy-four generations before the creation; this treasure He wants to give to His children, as it is said (Ib.) The Lord will give strength unto His people.' Whereupon they all responded: "The Lord will bless His people with peace.' " R. Elazar b. Jacob said: "Jethro heard of the division of the Red Sea, as it is said (Josh. 5, 1) And it came to pass, when all the kings of the Amorites heard, etc., how the Lord dried up the waters of the Jordan from before the children of Israel, until they were passed over, that their hearts melted, neither was there spirit in them any more, because of the children of Israel." So also said Rachab the harlot unto the messengers of Joshua (Ib. 2, 10) For we have heard how the Lord dried up the water of the Red Sea before you, etc. And as soon as we had heard it, our hearts did melt, neither did there remain any more spirit in any man, because of you."
(Fol. 118b) When R. Dimi came he said in the name of Rab that in four places did the Shechina rest upon Israel, namely: Siloh, Nob, Geban and in the Temple; and all of these places were situated in the territory of Benjamin, as it is said (Deut. 33, 12) He covered him, etc., i.e., all the covering shall take place only in the part of Benjamin. Abaye went and taught this before R. Joseph whereupon the latter remarked: "Kalil (referring to Abaye's father) had only one son, and he is not perfect." Is there not a passage (Ps. 78, 60) And He forsook the tabernacle of Shiloh, the tent which He had made to dwell among men; and again there, Moreover He abhorred the tent of Joseph and chose not the tribe of Ephraim." "Why is it so difficult," remarked R. Aba b. Ahaba. "Perhaps that part where the Shechina rested was situated in the portion of Benjamin, and that part of Shiloh which the sanhedrin occupied was in the portion of Joseph? Similar to this we find also in the Temple that the Shechina rested in that section which was situated in the portion of Benjamin, and the Sanhedrin occupied that part of the Temple which was situated in the portion of Juda." R. Joseph then said: "These cannot be compared to one another; for it is quite right in the Temple when the portion of both tribes were closely connected with each other, but how can you explain it concerning Shiloh where the two tribes are separated from one another [hence they cannot be divided]." Why not, here also it may be closely arranged as R. Chama b. Chanina said, that a strip of Land went forth from the portion of Juda extending into that of Benjamin upon which the altar was built, and Benjamin the righteous grieved himself and desired to annex it as his; here also it may be that a strip of land went forth from the portion of Joseph extending into the portion of Benjamin; and this is the meaning of the verse (Josh. 16, 6) Ta'anath Shiloh. The following Tannaim differ in the above: R. Mair says: "(Deut. 33, 12) He covereth him. This refers to this world; all day, refers to the Messianic days; and He dwelleth between his shoulders, refers to the future world." Rabbi says: "He covered him, refers to the first Temple; all day, refers to the second Temple; and He dwelleth between his shoulders, refers to the days of Messiah."
Our Rabbis were taught: The Tabernacle of the wilderness lasted forty years less one year. The Tabernacle of Gilgal lasted fourteen years, of which seven was the years of occupation and seven of distribution. The Tabernacle of Nob lasted fifty-seven years, hence the existence for Shiloh remains three hundred and seventy years, less one year. That the Tabernacle of the wilderness lasted forty years less one year, whence do we infer this? For the master said [elsewhere] that the first year after the exodus did Moses build the Sanctuary, on the second year he reared up the tabernacle and then Moses sent the spies. That the Tabernacle of Gilgal lasted fourteen years, the seven of occupation and the seven of proportioning, whence do we infer this? From Kaleb (Josh. 14, 7) Forty years old was I sent, etc. And, lo, I am this day fourscores and five years old. How old was he at the time of the passing of the Jordan? Seventy-eight years old, and now he says that he is eighty-five years old, hence the seven years of occupation. And whence do we know concerning the seven years of distribution? If you please I say that since the occupation lasted seven, it is understood that the dividing also lasted seven years; and if you please I say [from here] since we cannot find any other way [to justify the passage] (Ez. 40, 1) In the fourteenth year after the city had been smitten. That in Nob and Gibe'on it lasted fifty-seven years whence do we learn? It is written (I Sam. 4 ,18) And it came to pass, when he made mention of the Ark of God, that he fell from off his seat backward by the side of the gate, and his neck broke and he died. And we are taught in a Baraitha that when Eli died the destruction of Shiloh followed, and the sanctuary was brought to Nob; when Samuel died the destruction of Nob followed, when the Tabernacle was brought to Gibe'on, and it is written (Ib. 7, 2) And it came to pass, from the day that the ark abode in Kireath — Jearim, that the time was long; for it was twenty years. To which years do these twenty refer? Ten of Samuel himself [during which he judged Israel]; one year during which Saul and Samuel judged Israel together; two years, during which Saul alone ruled Israel; seven years during which David ruled in Hebron, as it is said (I Kings 2, 11) And the days that David reigned over Israel were forty years; seven years reigned he is Hebron, etc. And again in connection with Solomon it is written (II Chr. 3, 2) And he began to build in the second day of the second month, in the fourth year of his reign. Hence it remained for Shiloh three hundred and seventy years less one year.
Our Rabbis were taught concerning the passage (Deut. 12, 9) For ye are not as yet come to the rest and to the inheritance, which the Lord your God giveth thee; i.e., to the rest, refers to Shiloh; and to the inheritance, refers to Jerusalem, and so says the verse (Jer. 12, 8) My heritage has become unto Me as a lion in the forest, and again the passage says (Ib.) Is My heritage unto Me as a speckled bird of prey? This is the opinion of R. Juda. R. Simon says: "Rest refers to Jerusalem and heritage refers to Shiloh, and so the verse reads (Ps. 132, 14) This is My resting place forever, and again it reads, For the Lord hath chosen Zion; He hath desired it for His habitation." It is easily understood according to the one who explains that rest refers to Shiloh that the verse says [first] to the rest and then to the heritage, but the one who explains that rest refers to Jerusalem and heritage refers to Shiloh, this reversed form should have been used in the passage, first heritage and then rest? Moses said thus [unto Israel]: "Not only are ye not as yet come unto rest [Jerusalem] but even unto the heritage [Shiloh] are ye not as yet come."
END OF ZEBACHIM