וְכִֽי־יַעֲשֶׂה֩ הַנָּשִׂ֨יא נְדָבָ֜ה עוֹלָ֣ה אֽוֹ־שְׁלָמִים֮ נְדָבָ֣ה לַֽיהוָה֒ וּפָ֣תַֽח ל֗וֹ אֶת הַשַּׁ֙עַר֙ הַפֹּנֶ֣ה קָדִ֔ים וְעָשָׂ֤ה אֶת־עֹֽלָתוֹ֙ וְאֶת־שְׁלָמָ֔יו כַּאֲשֶׁ֥ר יַעֲשֶׂ֖ה בְּי֣וֹם הַשַּׁבָּ֑ת וְיָצָ֛א וְסָגַ֥ר אֶת־הַשַּׁ֖עַר אַחֲרֵ֥י צֵאתֽוֹ׃
Si le prince veut offrir un hommage holocauste ou rémunératoire comme don volontaire au Seigneur, on lui ouvrira [a porte qui regarde l’Orient; on présentera son holocauste ou son rémunératoire comme on fait au jour du Sabbat; puis, il se retirera, et l’on fermera la porte après qu’il sera sorti.
The Third Beit HaMikdash
“And the Nasi will enter the courtyard from the outside via the vestibule of the gate. He will stand at the doorpost of that gate,”3Yechezkel 46:2. i.e., at the northern wicket. “The kohanim will prepare his burnt-offering and his peace-offering. He will prostrate himself on the threshold of the gate and depart, but the gate will not close until the evening. The people of the land will prostrate themselves at the entrance to that gate on Shabbasos and the days of the New Moon before God.”4Ibid.:2-3. “When the Nasi will offer a freewill-offering… they shall open the gate.”5Ibid.:12. Previously, in his commentary,6Rashi, Yechezkel 45:17. Rashi states, “Here, the term Nasi refers to the kohen gadol. This applies whenever the term is mentioned in the passage. [However,] I heard in the name of Rabbi Menachem that it refers to the king.”