ציטירנדיקער פּירוש אויף יחזקאל 5:5

The secret of ‘b’zoth’ (With this) shall Aaron come into the holy place,²¹Verse 3 here. is analogous to the secret of ‘zoth’ (this is) the token of the covenant which I have established.²⁵Genesis 9:17. I have already explained it.²⁶“And you will find it in the covenant of the Sabbath” (Ma’or V’shamesh). See Ramban, Exodus 31:13, Vol. II, p. 548. Our Rabbis alluded to it in saying in Vayikra Rabbah:²⁷Vayikra Rabbah 21:5. “Rabbi Yudan explained the verse [‘With this’ shall Aaron come into the holy place] with reference to the High Priest when entering the Holy of Holies: he came with many bundles of commandments [fulfilled by Israel] in his possession. He came in there by merit of [their studying] Torah, as it is said, and ‘this’ is the law;²⁸Deuteronomy 4:44. by merit of circumcision, as it is said, ‘This’ is My covenant, which ye shall keep;²⁹Genesis 17:10. by merit of keeping the Sabbath, as it is said, Happy is the man that doeth ‘this’ [… that keepeth the Sabbath];³⁰Isaiah 56:2. by the guarding influence of Jerusalem, as it is said, ‘This’ is Jerusalem;³¹Ezekiel 5:5. by the guarding influence of the [twelve] tribes, as it is said, and ‘this’ is that their father spoke unto them;³²Genesis 49:28. by the guarding influence of Judah, as it is said, And ‘this’ [Moses said] for Judah;³³Deuteronomy 33:7. by the guarding influence of the congregation of Israel, as it is said, ‘This’ thy stature is like to a palm-tree;³⁴Song of Songs 7:8. by merit of [Israel having observed the law of] the heave-offering, as it is said, And ‘this’ is ‘ha’terumah’ (the offering);³⁵Exodus 25:3. The word terumah is here understood in the wider sense of “something set apart.” The portion given to the priest from the produce of the corn, etc. is therefore terumah. In this particular verse it refers to that which was set apart as a freewill gift for the erection of the Tabernacle. by the merit of [Israel giving] the tithes, as it is said, and try Me now with ‘this;’³⁶Malachi 3:10. The verse begins: Bring ye the whole ‘tithe’ into the store-house, that there may be food in My house, and try Me now with this … If I will not open you the windows of heaven, and pour you out a blessing. by the merit of bringing the offerings, as it is said, With ‘this’ shall Aaron come.” This text requires a lengthy exposition, but it is all explained in our commentary [in various places].³⁷These explanations are found mostly on the Scriptural verses mentioned above, and the meaning of those left unexplained can be surmized from those explained (Kur Zahav).

A kabbalistic approach: The word בזאת is a reference to כנסת ישראל, the spiritual concept represented by the Jewish people. The word יבא is proof that this is what the verse has in mind, i.e. that there will be a spiritual ascent leading to קדש, “sanctity,” i.e. the domain of true wisdom, the second highest emanation immediately below that of כתר. This emanation is the source of all blessing, and it is what David referred to when he wrote in Psalms 134,2: שאו ידיכם קודש וברכו את ה', “raise your hands towards the Sanctuary and bless the Lord” (normal translation). The sages steeped in mystical lore who were quoted in Vayikra Rabbah 21,5 mean that whenever the Torah mentions the word זאת, this occurs in connection with Israel fulfilling a commandment, such as the commandment of circumcision in Genesis 17,10 or the commandment of fulfilling the Torah in its entirety (Deut. 4,44), etc., etc. When the Torah uses the expression בזאת here, it emphasises that the measure of success Aaron (or any High Priest) may expect to accompany him on this Holy Day in his Holy Task are the “bundles” of commandments performed by the Israelites which he will “present” to the Lord on that occasion. The sacrificial offerings, are of course, included in the “bundles” of commandments as the word זאת here is followed by a list of these offerings. All of these “bundles” have one single destination, to be presented to the highest, the tenth of the emanations, to כתר on the way to Hashem.

ככל הגוים אשר סביבותי, ‘like all the nations around me.” The reason for the word סביבותי, “surrounding me,” is that seeing the land of Israel straddles the “middle” line of the terrestrial, lower world, this means that all the other nations are situated all around that nation. We find a verse expressing a similar thought describing “Jerusalem as amid the nations I have placed it and the nations are all around it” (Ezekiel 5,5). If this is correct then the Jewish nation dwells literally surrounded by the seventy nations which populate the globe. This is why the Torah wrote here ”like all the nations around me.” David also employs such wording in Psalms 118,10: ”all the nations who are around me (threateningly), by the name of the Lord, I will cut them down.” This refers to the fact that both on earth and in the celestial regions Israel is located centrally, surrounded in those regions by the seventy protective angels of those nations who flank the כנסת ישראל from all sides. This reflects a statement by Pirke de Rabbi Eliezer chapter 24 that G’d invited the 70 ministering angels which surround His throne to confuse the language of the various nations. This is the vision (Kings I 22,19) described by the prophet Michayu: “I saw the Lord seated on His throne with all the host of the heaven standing around Him to the right and to the left of Him.” This was a reference to these 70 angels who represent the nations of the world. The ones on the right of the throne represent celestial forces who cite Israel’s merits whereas the ones on the left are perceived as citing demerits. Psalms 89,8 reflects a similar thought when David says: “held in awe all around Him.” Keeping all this in mind David said in Psalms 118, 8-10: “it is better to put one’s trust in the Lord rather than in man; it is better to take refuge in the Lord rather than in the great; all the nations which surround me have beset me; etc.“ The nations besetting me” are these seventy Gentile nations. G’d will cut them all down, i.e. "“in the name of the Lord I will cut them down.”