Комментарий к Йехезкэля 46:28

The gate of the Inner Court that faces toward the east, etc. Our Rabbis learned in Tractate Middoth (4:2): The gate of the Heichal had two wickets, one in the south and one in the north. Concerning the one in the south it is explained in the post Mosaic Scriptures (above 44:2): “and no man shall come through it...and it shall be closed.”

by way of the vestibule of the gate without as he states above (40:31): “And its halls were to the Outer Court.” By way of the vestibule of the Gate of the Court, i.e., he shall enter by way of the Eastern Gate, which serves for entry and exit, and come to that wicket.

and he shall stand at the doorpost of the gate That small gate is the wicket.

his burnt offering and his peace offering The burnt offering for appearing in the Temple and the peace offering for celebrating the festivals; this verse refers to the festivals.

and he shall stand at the doorposts of the gate The inner gate; this is the wicket, as the master stated (Taanith 4:2): “Is it possible for a person’s sacrifice to be offered up when he is not standing over it?”

shall not be closed until the evening Now why should it not be closed?

And the people of the land shall prostrate themselves all day, and whoever comes, too, and in the evening they shall close it.

On the Sabbath day shall be six lambs I do not know why, for the Torah said (Num. 28:9): “two lambs,” and “on the Sabbath Day” means either the Sabbath commemorating the Creation or a festival. I, therefore, say that this Sabbath is not the Sabbath commemorating the Creation, but a festival that requires seven lambs and two rams. Scripture comes and teaches you that [the absence of one] does not render the other one invalid, and if he does not find seven, he should bring six, and if he does not find two rams, he should bring one, as our Rabbis expounded regarding the New Moon.

as he is able to give This teaches that the meal-offerings do not render each other invalid [in each other’s absence].

But on the New Moon: a young bull without blemish Our Rabbis expounded upon this verse in Menahoth (45a): Why does it say, “a young bull”? Since it is stated in the Torah (Num. 28:11): “And at the beginnings of your months, etc., two young bulls,” how do you know that if he did not find two, he should bring one? Because it is stated: “a bull.”

and six lambs Why is it necessary to state this? Since it is said in the Torah, “seven,” how do you know that if he did not find seven, he should bring six? Because it is stated: “and six lambs.” And how do you know [that he should bring] even one? Because the Torah says, “but for the lambs as much as he can afford.”

And whenever the prince goes in on the New Moon and on the Sabbath of Creation, when Israel is not commanded to appear at the Temple, and he comes in to prostrate himself.

he shall go in by way of the vestibule of the gate, and by the same way shall he go out Through the very same gate he shall go out, and he is not commanded to make the Court a short-cut. But on the festivals, concerning which it is stated (Deut. 16:16): “shall all your males appear,” he is required to make it a short-cut like the rest of the people. That is what is written (verse 10): “goes in among them when they go in, and when they go out, they [the prince and people together] go out.”

But when the people of the land come, etc., by way of the north gate, etc., but he shall go out by that which is opposite it It is incumbent upon them to be seen in full view in the Court.

The prince When he enters the Temple Court through the southern wicket of the Heichal to prostrate himself, he too must make the Temple Court a short-cut. He shall enter by way of the northern gate and leave by way of the southern gate with the rest of the people of the land. This is the meaning of “enters in their midst when they go in, and when they go out, they go out”all of them, the prince with the rest of the people. And he shall not enter by way of the eastern gate as he regularly does on the New Moon and on the Sabbath of Creation, for the eastern gate has no gate opposite it in the west.

And when the prince brings a freewill offering on the six working days.

one shall then open for him the gate, etc. Not to enter the Heichal through it, but he shall stand there, and the priests shall make his burnt offering and his peace-offering, and he shall prostrate himself and leave, as it is said: “as he would do on the Sabbath day.” Now what is stated regarding the Sabbath day (here)? (Verse 2) “And he shall stand at the doorpost of the gate, and the priests shall offer his burnt offering, etc.”

after he has gone out He does not say here: “but the gate shall not be closed until the evening,” as he says regarding the Sabbath day. For regarding the Sabbath day it says (verse 3): “And the people of the land shall prostrate themselves at the entrance of that gate.” Therefore, it is left open. But on weekdays it is not customary for them to come to prostrate themselves, for everyone is occupied with work; therefore, “after he has gone out, one shall close the gate.”

And a lamb of the first year the daily sacrifice.

a sixth of an ephah of the [post-Exodus] Jerusalemite measure, which is a fifth of the [Mosaic] “measure of the desert,” equaling two tenth parts, one for the daily meal-offering and one for the pancakes. And although the pancakes were offered up by halves, he brings a complete tenth part in the morning and divides it in half, as we learned in Menahoth (4:5)

to stir [with] the fine flour [Heb. לָרֹם,] asperger in French, to moisten, besprinkle. Manuscripts read: ameller in Old French, to mix. לָרֹם אֶתהַסֹלֶת, to crush and mix with it the fine flour, a form of word for crushing (רִסוּם), as in (Amos 6: 11): “and he shall smite the great house into splinters (רְסִיסִים),” and in the language of the Mishnah (Shab. 8:6): If it was thick or cracked (מְרֻסָם).

the year of liberty the Jubilee year.

and then it comes back [Heb. וְשָּׁבָת, like וְשָּׁבָה.

only to his sons shall his inheritance belong [Only his inheritancehas sons, to them it shall be.] This is like: only to his sons shall his inheritance belong, and it shall not be given permanently to anyone else.

Now he brought me through the entry by way of the cubit at the corner of the depository of the knives, by which they enter the space of twenty [cubits] that is between the chambers in the north and the cells of the Heichal.

that was on the side of the gate the northern gate; the side of the gate that is west of the gate.

which face northward Which have entrances to the side of the Outer Court to the north; and they had entrances to the space of twenty [cubits].

at the end toward the west at the end of the chambers to the west.

so as not to bring [them] out [Heb. הוֹצִיא,] like לְהוֹצִיא, for the “most holy sacrifices” become disqualified by being taken out.

to mingle with the people [Heb. לְקַדֵשׁ אֶתהָעָם lit. to sanctify the people.] Jonathan renders: to mingle with the people.

corners [Heb. מִקְצוֹעֵי,] angles in French, corners.

open enclosures We learned in Tractate Middoth (2:5): קְטֻרוֹת means that they had no roofs, and there it is explained what they were used for.

in the corners in the corners of the Court.

And a row around in them A row of masonry, a wall of stones protruding from the wall, near the ground, in which there were holes, a place to stand pots. Below the row [of masonry] was a space in which to kindle a fire and the pots [would be heated] above it.

and a place for cooking was made that is the space below the placing of the pots.

the people’s sacrifices The breast and the thigh of the peace offering, which do not become unfit by going out of the Israelites’ Court as do the sin-offering and the guilt-offering.