ציטירנדיקער פּירוש אויף שמות 27:9

AND OPEN LAND — “a space [consisting of] open land outside and around the city, in order to make the city pleasant; and they [the Levites] are not permitted to build any building there or to plant a vineyard, or to sow any crop. 4. A THOUSAND CUBITS ROUND ABOUT. But afterwards [in Verse 5] it says [that it should be] two thousand cubits! How can we explain this? He assigned two thousand cubits for them around [the cities], of which the inner [area with a radius of a] thousand [cubits, as mentioned in Verse 4] was to be free [open] space, and the outer [area of a thousand cubits] was to be for fields and vineyards round about.” This is Rashi’s language taken from the words of our Rabbis.⁵⁷Sotah 27b. Thus, according to Rashi, two thousand cubits were assigned for each of the four sides round about the Levite city. Of these, the innermost thousand served as the open space, and the outermost was for fields and vineyards. Thus the two verses are harmonized. It will be noted though that Rashi did not assign any dimensions for the city proper. This will be one of the major contentions of Ramban, from which will follow important conclusions (see Note 59).
The correct interpretation according to the plain meaning of Scripture seems to be that Scripture [in Verse 4] is stating that they should assign as open space a thousand cubits directly round about the city, meaning that [the combined open space of both sides of the city] should be a thousand cubits long, five hundred on each side, and similarly [the open space of both sides together] of the width, should be a thousand cubits, five hundred cubits on each side.⁵⁸Thus, where Rashi assigned two thousand cubits for each of the four sides outside the city (as explained in the preceding note), Ramban allocates only five hundred for each side, totalling one thousand on the two opposite sides. After this He stated [in Verse 5] that they should make a square [the dimension of which to be] two thousand cubits by two thousand cubits, and the city should be situated in the center of the square. He thus added to them [the dimensions — in Verse 5] an open space not directly facing the city, equal to the measurement directly in front of the city, so that you find when leaving a thousand cubits as open space round about the city as He assigned at first [in Verse 4], the city, a thousand by a thousand cubits, will be in [the center of] the square.⁵⁹Thus, while Rashi did not designate any dimensions for the Levite city proper, Ramban assigned it a thousand by a thousand cubits. [See in Erubin 56b where one of the Amoraim, Abaye, indeed proposes these measurements for the Levite city, and this may well be the source of Ramban’s interpretation at which many scholars have wondered.] By placing now this square-shaped city of a thousand by a thousand in the center of the larger outer-square of two thousand by two thousand, some important conclusions follow. Since, as has been clarified before, a migrash (open space) of five hundred by a thousand extends in each direction directly facing the city, there still remains a space of five hundred by five hundred above and below these migrashim, near the corners of the outer square. These remaining spaces, Ramban will suggest, were to be designated for fields and vineyards. [In a drawing of Ramban’s design of the Levite city, found in my Hebrew commentary, p. 336, there will be noticed a circle encompassing all these four migrashim directly facing the city up to the walls of the outer-square. The circle naturally cuts down somewhat on the space allotted for the fields and vineyards. I based this upon the Gemara in Erubin ibid., as interpreted by the commentators, especially the Ritba, in order to bring Ramban’s words into consonance with the text there. Ramban’s general concept though of the Levite city and its environs as presented here, according to the plain meaning of Scripture, is clear.] Thus the city given to the Levites was in the form of a square.
Know that the term pei’ah [in Verse 5] signifies “a whole side” [i.e., the whole length of the distance of any of the four sides of the outer square, and not merely any point along that side].⁶⁰Thus, unlike Rashi who explained, for example, eth ‘pe’ath keidmah alpayim ba’amah (for the east ‘side’ two thousand cubits) as any point on that eastern side of the circle, located two thousand cubits away from the city (see Note 57), Ramban applies it to the whole length of that eastern side alongside the city [of which a thousand cubits were directly opposite the city, and five hundred were above and below the city, as explained]. Similarly the expression, a hundred cubits long ‘lapei’ah ha’echath’⁶¹Exodus 27:9. See also Verses 11-13 ibid. means “for the whole ‘one’ side,” and so also similar expressions mentioned there [with reference to the dimensions of the Tabernacle]. This is also true of the term pei’ah at the end of the Book of Ezekiel⁶²Ezekiel Chapter 48. [with reference to the dimensions of the city of Jerusalem and the Sanctuary of the future]. Moreover, if the intent of the verse was to have been [as Rashi interpreted] that they were to assign two thousand cubits round about the city in each direction, He would have said, “And you shall measure without the city ‘l’pe’ath keidmah (‘to’ the east side — two thousand cubits) etc.;” but instead He says [in Verse 5] And you shall measure without the city ‘eth’ pe’ath keidmah, which means “the measure of that [whole] side” [i.e., the whole distance along the eastern side of the outer square area, and also on each of the other outer sides, as the verse continues]. Such a four-sided plane figure having all its sides equal [and all its angles, right angles] is indeed a pleasingly suitable appearance for cities to have, not that they should measure two thousand cubits around the city in all directions [as explained by Rashi], thus eliminating the corners. A similar case is the expression, It shall be eighteen thousand reeds round about,⁶³Ibid., Verse 35. which means that the city [of Jerusalem] will measure on all of its four sides together eighteen thousand reeds, since he [Ezekiel] assigned there for each of the four sides four thousand and five hundred [reeds]. Now it is correct to say that the thousand cubits which He assigned [in Verse 4] as open space directly round about the city that it is not to be planted, and the thousand cubits He added in the second verse at each of the outer sides [not directly opposite the city] be used for fields and vineyards, as our Rabbis have received by tradition. But the term migrash (open space) in Scriptural language applies to both, but in the one case [in the remote corners, not directly opposite the city] it may be cultivated and sown, whereas in the other case [in the migrash facing directly the city] it may neither be plowed nor sown.⁶⁴Deuteronomy 21:4. That is why Scripture separated them from each other [by giving two commands, in Verse 4 and in Verse 5, and not commanding both of them together].⁶⁵With this interpretation Ramban solves the apparent contradiction between Verse 4 which speaks of the migrash as consisting of a thousand cubits and Verse 5 which assigns it to be two thousand. Ramban’s answer is that the term migrash applies to both — open space, and land for planting. Thus Verse 4 addresses itself to that migrash which was for open space, while Verse 5 speaks of the overall concept of migrash which includes both the thousand cubits of open space directly opposite the city, and the five hundred cubits above and below the city for planting, which total altogether two thousand cubits.

Kap. 10. V. 2. חצוצרות. Die Wurzel ist offenbar: הצר mit verdoppeltem zweiten Wurzelbuchstaben, statt eines Dagesch forte: חַצוֹרָה. So Chron. II. 5, 13 מְחַצְצרִים fürמְמַצְרִים. Wie aus unsern Bemerkungen zu Bereschit 2, 18 und Schmot 27, 9 erhellt, istחָצֵר die einem Hauptmittelpunkt sich anschließende Umgebung, ein umkreisendes Zubehör, also "Hof" in seiner eigentlichen Bedeutung. חצר würde also heißen: einen Hof um sich bilden. Auf Instrumentaltöne übertragen wäreחצר : ein Signal ertönen lassen, und חצוצרה ist das Signalinstrument, die Trompete. Ein jedes Signal ruft nämlich alle die, an welche es gerichtet ist, entweder in Wirklichkeit oder mit dem aufmerkenden Geiste zu dem hin, von welchem es ausgeht, es macht also diesen zum Mittelpunkt eines ihm sich anfügenden Kreises, es ist ein hofbildendes Zeichen, sein Instrument ist: חצוצרה, das "hofbildende", in den Hof rufende Instrument. – (ספרי) שיהו שוות במראה בקומה ובנוי :שתי חצוצרות , wie überall, wo nur zwei Objekte angeordnet werden und die Zweizahl neben dem Plural genannt ist, die völlige Gleichheit derselben gefordert wird (siehe Wajikra 16, 7). V. 34, 4 wird bestimmt, daß mit einer Trompete das Signal zur Berufung der Repräsentanten der Volksgemeinde, der Häupter der Tausende als Nationaleinheit, mit zweien aber der Nation in ihrer Vielheit gegeben werde. Aus doppelten Gründen dürfte daher die völlige Gleichheit beider Signalinstrumente gefordert sein: die Häupter und das Volk in ganz gleicher Würde und die Vielheit der Nation in völliger Gleichheit aller ihrer Glieder zu zeigen. – כסף: Silber ist das edle חצר-Metall (siehe Schmot Kap. 27, Ende). – מקשה: aus einem Stück gehämmert, die Einheit und Gleichheit des Rufenden und des Gerufenen vergegenwärtigen. Doch ist מקשה bei הצוצרות nicht מעכב (Menachot 28a). – :עשה לך והיו לך כל הכלים שעשה משה כשרים לו וכשרים לדורות חצוצרות כשרים לו ופסולים לדורות, daselbst. Alle durch Mosche angefertigten Geräte durften auch nach seinem Tode gebraucht werden, nur nicht die חצוצרות, daher das wiederholte לך. Wohl dürfte damit der spezifische Unterschied zwischen Mosche und allen seinen Nachfolgern eben diesen seinen Nachfolgern im Bewusstsein gehalten sein. Das ולא קם נביא עוד בישראל כמשה fand seinen sprechendsten Ausdruck darin. Die Trompeten, welche Häupter und Volk zu Mosche gerufen hatte, durften nach Mosche Tode für keinen andern an den Mund gesetzt werden. – מסע .ולמסע את וגו׳ hat verbale Bedeutung: zum Aufbrechen lassen, daher את המחנות. So שתהא מזמן העדה ומסיע את המחנות :ספרי.

Of most holy things outside of the Temple curtains (Exodus 27:9); Certain sacrifices were only to be eaten within the curtains of the Temple. These included sin offerings and guilt offerings. One who ate them outside of this area was punished by flogging.