Talmud su I Samuele 4:4

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..