Musar zu Könige II 4:23

In the הפטרה of פרשת החודש in Ezekiel 46,1 we read: "The gate of the inner court which faces East shall be closed on the six working days; it shall be opened on the Sabbath, and it shall be opened on the day of the New Moon. The prophet says that the holiness of the Sanctuary is open on both the Sabbath and the New Moon, whereas no mention is made of it being open on such festivals as Pessach, Shavuot or Sukkot. We have a simliar anomaly in Kings II 4,24 where the husband of the Shunamit asks her why she is going to see the prophet Elisha, seeing its is neither the Sabbath nor the New Moon? Some commentators believe there is no need to mention the festival days separately since they are included by simple logic. If even the lesser sanctity of the days of the New Moon qualified for such special opening of the gates, then the festivals would certainly qualify. If that were so, then the question is why the prophet bothered to mention the Sabbath, seeing that the sanctity of the Sabbath is of a higher order than that of the festivals or New Moons. There is a quote by the Mordechai in the name of the Pessikta commenting on Exodus 12, that the "light" [I presume heat Ed.] of the Gehinom ceases on both the Sabbath and the New Moon. In recognition of this we do not recite the prayer צדקתך צדק, during the afternoon Service on the Sabbath. The reason we do recite this prayer when the Sabbath occurs on a date which coincides with one of the festivals is that the wicked people in Gehinom do not experience this relief from their suffering on the festival days. If nonetheless we have the practice not to recite צדקתך צדק on a Sabbath immediately preceding a festival, this is in honour of the festival, and not to publicise the plight of the wicked who are returning to Gehinom at that time. The puzzling aspect of the whole matter is that the New Moon seems to be of greater significance than the Sabbath itself, why else is the prayer צדקתך צדק recited on the Sabbath at all?