“There were vestibules all around, twenty-five cubits long and five cubits wide.”1Yechezkel 40:30. These vestibules were inside the gate to the Inner Courtyard. We are forced to say this, because outside there were six chambers, whose length, the length of their walls, and the 15 cubits of the width of the gate between the three cells on either side equal 91 cubits.2On each side of the gate, 3 cells and 4 cell walls, totaling 38 cubits. In addition, there were 15 cubits between these two sets of cells. Thus, there were a total of 91 cubits (38+15+38). Now, the entire inner courtyard was only 100 cubits by 100 cubits, as will be stated in sec. 36 and mentioned several times.3Thus, there would not be room for these chambers on the outside of the wall. Instead, these vestibules were located inside the Inner Courtyard around – and indeed, extended into the thickness of – its wall. Rashi also mentions this.4Rashi, Yechezkel 40:30. Since each vestibule was 25 cubits long, it appears that the prophet saw all these vestibules with one glance, seeing the north, east, and south sides of the courtyard at once. This is alluded to by the words, “all around.” For if the vestibules were located only on the southern side of the wall, the words “all around” would not be appropriate. Furthermore, if the prophet had only seen one side of the courtyard with this glance, he would have only seen two vestibules, one on either side of the gate. Moreover, the part of the wall on each side of the gate was less than 50 cubits long, and it was not long enough to contain two vestibules.
2
וְאַף עַל גַּב דִּכְבָר פֵּרֵשׁ רַשִׁ"י ז"ל (יחזקאל מא, ט) לִישְׁנָא דְּסָבִיב סָבִיב דְּגַבֵּי הַמּוּנַח, מִכָּאן וּמִכָּאןבלקמן שם פרש”י שסביב סביב אין הפירוש כפשוטו דהיינו מכל הצדדים אלא משני צדדים עיי”ש. וע”ז כתב רבינו שרק שם צריכים לדחוק פירוש זה, משא”כ בכל המקומות אין לזוז מפשוטו כנ”ל. כְּמוֹ שֶׁהֶבֵאנוּ סִימָן ס"ד (ס"ק ט'). וְהָכִי נַמִּי אִיכָּא לְמֵימַר מִכָּאן וּמִכָּאן כְּלוֹמַר מִשְּׁנֵי כִּתְפֵי הַשַּׁעַר, הָא לֵיתָא, דְּהָתָם צְרִיכִין אָנוּ עַל כָּרְחִין לְמִדְחַק כָּךְ, אֲבָל הֵיכָא דְּאֵין אָנוּ צְרִיכִין לִדְחוֹק נְפַרְשֵׁהוּ כְּמַשְׁמָעוֹ וְעַל פִּי הַדַּעַת וְהַסְּבָרָא הַפְּשׁוּטָה.
True, in his description of the empty space (hamunach) near the chambers,5See secs. 64-69 below, where this open space is described.Rashi explains6Rashi, Yechezkel 41:9. that the term “all around,” can be interpreted as “on either side,” as stated in sec. 64. Thus, with regard to these vestibules, one might infer that the prophet’s intent is to say “on either side of the gate.” That, interpretation, however, is not appropriate here. With regard to the open space, there is no alternative but to interpret the verse in this manner even though the interpretation is somewhat forced.7For the Hebrew term soviv implies a circle. With regard to these vestibules, by contrast, there is no need to accept such an interpretation and the term can be interpreted according to its simple meaning.
3
וְהָרַדַ"ק פֵּרֵשׁ "אֹרֶךְ כ"ה אַמָּה" בֵּין כֻּלָּםגכוונת רבינו נראה שלהוציא מדעת רש”י שהיה שני אולמות של כ”ה אמה אורך על חמש אמות רוחב בכל קיר משני צדדי השער, דעת הרד”ק שהיו יותר מאולם אחד לקיר אלא שבין כולם היה המדה אורך כ”ה אמות. הָיוּ מְחַזְּקוֹת בְּאֹרֶך הַקִּיר כ"ה אַמָּה, "וְרֹחַב חָמֵשׁ אַמּוֹת" כָּל אֶחָד רֹחַב חֲלָלוֹ ה' אַמּוֹת. וְכָךְ פֵּרֵשׁ סָבִיב סָבִיבדהיינו שלפי הרד”ק “סביב סביב” מתייחס אל הקיר, שהיו כמה אולמות סביבו ובין כולם כ”ה אמה. ועפ”ז מדבר הנביא רק על קיר אחד וכדלהלן., וְז"ל סָבִיב סָבִיב הָיוּ אוּלַמּוֹת בְּנוּיוֹת סְבִיב הַקִּיר אוֹ בַּחֲלַל הַקִּיר, ע"כ. וְלִדְבָרָיו אֵלּוּ אֶפְשָׁר שֶׁלֹּא רָאָם הַנָּבִיא כִּי אִם בְּזוֹ הָרוּחַ דְּרוֹמִית בִּלְבַד, וַאֲנַחְנוּ לֹא נֵדַע מַה נַּעֲשָׂה בְּחוֹמַת הַצְּפוֹנִי וְהַמִּזְרָחִי.
Radak explains that the combined length of all the vestibules along the wall was 25 cubits. On the phrase, “the width was five cubits,” he explains that the width of each one was five cubits. In this vein, he interprets the phrase “all around” as meaning the vestibules were built “around the wall” or “in its inner space.”8I.e., soviv refers to the wall, either the vestibules were around the wall or the wall was around the vestibules. Thus, according to Radak’s interpretation, the prophet may have only seen vestibules along the southern wall. Following Radak, we do not know how the vestibules were built along the northern and eastern walls.
Rashi explains the phrase,9Yechezkel 41:15-16. “the vestibules of the courtyard. Its doorposts, its windows,” as follows: “This refers to the vestibules of the courtyard mentioned above, as it is written: ‘There were vestibules all around.’ ” The phrases “Its doorposts” and the words “its windows” refer to these vestibules. The fact that the verse mentions “the courtyard,” and not “the courtyards,” teaches that this verse is only referring to one courtyard. Thus, this verse is referring to the vestibules located within the Inner Courtyard and not those outside its walls, in the Outer Courtyard.
“Outside the doorpost was wood paneling.”10Ibid. 41:16.Rashi writes: “All this [paneling] was inside [the Sanctuary]. They would cover it with gold plate, for the entire Beis HaMikdash was coated with gold plate and it is impossible to attach gold plate to stone.” Rashi’s comment implies that there was no wood paneling in the vestibules of the courtyard, only in the inner Sanctuary which was described in the verses preceding mention of the vestibules.11I.e., in ibid. 41:1-4. The rationale for Rashi’s statement is that it is impossible to say that there was any exposed wood paneling in the complex of the Beis HaMikdash. This was a safeguard instituted by our Sages against the transgression of the prohibition:12Devarim 16:21. “Do not plant an asherah, any tree near the altar” of the Beis HaMikdash. Thus, there was no exposed wood in the Beis HaMikdash, as stated in the first chapter of Tractate Tamid.13Tamid 28b; see Rambam, Hilchos Beis HaBechirah 1:9. The Torah’s descriptions of the Sanctuary built in the desert, Scripture’s description of the Beis HaMikdash built by King Shlomoh, and the Talmud’s description of the Second Beis HaMikdash only mention walls coated with gold inside the Sanctuary. Therefore, Rashi explains that, “the paneling outside the doorpost,” refers to the walls outside the inner Sanctuary, and not to the walls of the vestibules of the courtyard. Since these walls were not coated with gold, it is impossible for there to be wood paneling there.
6
גַּם אֵלּוּ הָאֻלַמּוֹת לֹא נִמְצָא דָּבָר מֵהֶם בְּבַיִת שֵׁנִי, וְאֶפְשָׁר שֶׁמֵעֵינָםופירוש מעין ודומה לאולמות האלו בבית שלישי עשו בבית שני אכסדראות וכמ”ש רבינו לעיל כמ”פ ובשם הרמב”ם שעולי הגולה עשו הרבה דברים כעין המוזכר ביחזקאל בבית העתיד. בָּנוּ הָאַכְסַדְּרָהזעיין במפרש תמיד שם ע”א בד”ה אלו הולכין וז”ל: כל סביב העזרה מארבע רוחותיה עשו אכסדראות ע”ג עמודים לעמוד תחתיהם ולהצניע כלים וכו’, ושם ע”ב ד”ה א”ר חסדא כתב וז”ל: עמודים של אבן היו בעזרה סביב חומת העזרה ועל העמודים נתונים כמין תקראות. שֶׁבְּעֶזְרַת יִשְׂרָאֵל הַנִּזְכֶּרֶת בֶּפֶרֶק קַמָּא דְּתָמִיד בַּמִּשְׁנָה (פ"א מ"ג ובגמ' שם.) וְאַף הִיא מְסַבֶּבֶת הָעֲזָרָה לְכָל רוּחוֹתֶיהָ כְּפִי דַּעְתֵּנוּ בְּאֵלּוּ הָאֻלַמֹּת לֶעָתִיד.
There was no parallel to these vestibules in the Second Beis HaMikdash. However, the mishnah in the first chapter of Tamid14Tamid 28a. relates that when building the Second Beis HaMikdash, they built an exedra15A structure with a roof and two or three walls. in the Courtyard of the Israelites. The exedra may have been built as a semblance to the vestibules. This exedra surrounded the courtyard on all sides, as according to our conception of these vestibules in the Future Beis HaMikdash.
"וְאֵלַמּוֹת סָבִיב סָבִיב אֹרֶךְ חָמֵשׁ וְעֶשְׂרִים אַמָּה וְרֹחַב חָמֵשׁ אַמּוֹת" (יחזקאל מ, ל), אוּלַמּוֹת הַלָּלוּ הָיוּ מִבִּפְנִים, שֶׁהֲרֵי מִבַּחוּץ הָיוּ הַתָּאִים שִׁשָּׁה, וְהֵם עִם כָּתְלֵיהֶם וְאוֹתָן ט"ו אַמּוֹת רֹחַב הַשַּׁעַר שֶׁבֵּין ג' תָּאִים לְג' תָּאִים עוֹלִים לְצ"א אַמּוֹת, וְכָל הֶחָצֵר הַפְּנִימִי רַק מֵאָה עַל מֵאָה כְּמוֹ שֶׁכָּתַבְנוּ סִימָן ל"ו וּזְכַרְנוּהוּ פְּעָמִים רַבּוֹת, אֶלָּא שֶׁמִּבִּפְנִים סְבִיב הַכֹּתֶל עַשֹוּיִן אֵלּוּ הָאוּלָמוֹת נִכְנָסִין בְּעָבְיוֹ, כֵּן כָּתַב רַשִׁ"י ז"ל (שם) וְכֵיוָן שֶׁבְּעָבְיוֹ נִכְנָסִין, וְאֹרֶךְ הָאוּלָם הָאֶחָד כ"ה אַמָּה, נִרְאֶה מִזֶּה שֶׁמַּרְאֶה הַנָּבִיא בְּאֵלּוּ הָאוּלָמוֹת הָיָה בִּסְקִירָה וּבִרְאִיָּה אַחַת, מִכָּל שְׁלֹשֶׁת צִדֵּי הֶחָצֵר דָּרוֹם מִזְרָח וְצָפוֹן שֶׁבַּפְּנִימִית, וְזֶהוּ שֶׁאָמַר סָבִיב סָבִיב. דְּלוֹמַר שֶׁלֹּאּ הָיוּ אֶלָּא בְּזוֹ הַכֹּתֶל לֹא דַיֵּק שַׁפִּיר לִישְׁנָא דְּסָבִיב סָבִיב, דְּהָא לָא הֲווּ אֶלָּא תְּרֵי אוּלַמּוֹת אֶחָד מִכֶּתֶף הַשַּׁעַר מִזֶּה וְאֶחָד מִזֶּה, שֶׁאֵין מִכָּלאפירוש, שאין בכל שטח זה מקום להעמיד שני אולמות. צַד כֶּתֶף הַשַּׁעַר חֲמִשִּׁים אַמָּה לְהַעֲמִיד שָׁם שְׁנֵי אוּלַמּוֹת.
“There were vestibules all around, twenty-five cubits long and five cubits wide.”1Yechezkel 40:30. These vestibules were inside the gate to the Inner Courtyard. We are forced to say this, because outside there were six chambers, whose length, the length of their walls, and the 15 cubits of the width of the gate between the three cells on either side equal 91 cubits.2On each side of the gate, 3 cells and 4 cell walls, totaling 38 cubits. In addition, there were 15 cubits between these two sets of cells. Thus, there were a total of 91 cubits (38+15+38). Now, the entire inner courtyard was only 100 cubits by 100 cubits, as will be stated in sec. 36 and mentioned several times.3Thus, there would not be room for these chambers on the outside of the wall. Instead, these vestibules were located inside the Inner Courtyard around – and indeed, extended into the thickness of – its wall. Rashi also mentions this.4Rashi, Yechezkel 40:30. Since each vestibule was 25 cubits long, it appears that the prophet saw all these vestibules with one glance, seeing the north, east, and south sides of the courtyard at once. This is alluded to by the words, “all around.” For if the vestibules were located only on the southern side of the wall, the words “all around” would not be appropriate. Furthermore, if the prophet had only seen one side of the courtyard with this glance, he would have only seen two vestibules, one on either side of the gate. Moreover, the part of the wall on each side of the gate was less than 50 cubits long, and it was not long enough to contain two vestibules.
וְאַף עַל גַּב דִּכְבָר פֵּרֵשׁ רַשִׁ"י ז"ל (יחזקאל מא, ט) לִישְׁנָא דְּסָבִיב סָבִיב דְּגַבֵּי הַמּוּנַח, מִכָּאן וּמִכָּאןבלקמן שם פרש”י שסביב סביב אין הפירוש כפשוטו דהיינו מכל הצדדים אלא משני צדדים עיי”ש. וע”ז כתב רבינו שרק שם צריכים לדחוק פירוש זה, משא”כ בכל המקומות אין לזוז מפשוטו כנ”ל. כְּמוֹ שֶׁהֶבֵאנוּ סִימָן ס"ד (ס"ק ט'). וְהָכִי נַמִּי אִיכָּא לְמֵימַר מִכָּאן וּמִכָּאן כְּלוֹמַר מִשְּׁנֵי כִּתְפֵי הַשַּׁעַר, הָא לֵיתָא, דְּהָתָם צְרִיכִין אָנוּ עַל כָּרְחִין לְמִדְחַק כָּךְ, אֲבָל הֵיכָא דְּאֵין אָנוּ צְרִיכִין לִדְחוֹק נְפַרְשֵׁהוּ כְּמַשְׁמָעוֹ וְעַל פִּי הַדַּעַת וְהַסְּבָרָא הַפְּשׁוּטָה.
True, in his description of the empty space (hamunach) near the chambers,5See secs. 64-69 below, where this open space is described. Rashi explains6Rashi, Yechezkel 41:9. that the term “all around,” can be interpreted as “on either side,” as stated in sec. 64. Thus, with regard to these vestibules, one might infer that the prophet’s intent is to say “on either side of the gate.” That, interpretation, however, is not appropriate here. With regard to the open space, there is no alternative but to interpret the verse in this manner even though the interpretation is somewhat forced.7For the Hebrew term soviv implies a circle. With regard to these vestibules, by contrast, there is no need to accept such an interpretation and the term can be interpreted according to its simple meaning.
וְהָרַדַ"ק פֵּרֵשׁ "אֹרֶךְ כ"ה אַמָּה" בֵּין כֻּלָּםגכוונת רבינו נראה שלהוציא מדעת רש”י שהיה שני אולמות של כ”ה אמה אורך על חמש אמות רוחב בכל קיר משני צדדי השער, דעת הרד”ק שהיו יותר מאולם אחד לקיר אלא שבין כולם היה המדה אורך כ”ה אמות. הָיוּ מְחַזְּקוֹת בְּאֹרֶך הַקִּיר כ"ה אַמָּה, "וְרֹחַב חָמֵשׁ אַמּוֹת" כָּל אֶחָד רֹחַב חֲלָלוֹ ה' אַמּוֹת. וְכָךְ פֵּרֵשׁ סָבִיב סָבִיבדהיינו שלפי הרד”ק “סביב סביב” מתייחס אל הקיר, שהיו כמה אולמות סביבו ובין כולם כ”ה אמה. ועפ”ז מדבר הנביא רק על קיר אחד וכדלהלן., וְז"ל סָבִיב סָבִיב הָיוּ אוּלַמּוֹת בְּנוּיוֹת סְבִיב הַקִּיר אוֹ בַּחֲלַל הַקִּיר, ע"כ. וְלִדְבָרָיו אֵלּוּ אֶפְשָׁר שֶׁלֹּא רָאָם הַנָּבִיא כִּי אִם בְּזוֹ הָרוּחַ דְּרוֹמִית בִּלְבַד, וַאֲנַחְנוּ לֹא נֵדַע מַה נַּעֲשָׂה בְּחוֹמַת הַצְּפוֹנִי וְהַמִּזְרָחִי.
Radak explains that the combined length of all the vestibules along the wall was 25 cubits. On the phrase, “the width was five cubits,” he explains that the width of each one was five cubits. In this vein, he interprets the phrase “all around” as meaning the vestibules were built “around the wall” or “in its inner space.”8I.e., soviv refers to the wall, either the vestibules were around the wall or the wall was around the vestibules. Thus, according to Radak’s interpretation, the prophet may have only seen vestibules along the southern wall. Following Radak, we do not know how the vestibules were built along the northern and eastern walls.
וְאֻלַמֵּי הֶחָצֵר. הַסִּפִּים (יחזקאל מא, טו-טז) כָּתַב רש"י וְז"ל: אֻלַמֵּי הֶחָצֵר הַמְפוֹרָשִׁין לְמַעְלָה (יחזקאל מ, ל) וְאֵילַמּוֹת סָבִיב סָבִיב, לְכָל אֵלּוּ הַסִּפִּים הַחַלּוֹנוֹת וְכוּ'. פֵּרוּשׁוֹ כָּךְ, דְּאַאֵלּוּ הָאוּלָמוֹת קָאי קְרָא, מִדְּאָמַר הֶחָצֵר וְלֹא הַחֲצֵרוֹת שְמַע מִנַּהּ דִּבְחַד חָצֵר מַיְרֵי, וּמִמֵּילָא הָווּ הַנָּךְ אֻלַמּוֹת שֶׁבִּפְנִים לַפְּנִימִית, שֶׁלֹּא הָיוּ כִּי אִם בְּזֶה הֶחָצֵרהוהכוונה בזה שבאולמות אלו יש ספים, (מזוזות) וחלונות, ואתיקים (עמודים לחיזוק – פרש”י שם)., וְלֹא שֶׁבָּחוּץ מִשְּׁעָרֶיהָ שֶׁהָיוּ גַּם כֵּן בֶּחָצֵר הַחִיצוֹנָה.
Rashi explains the phrase,9Yechezkel 41:15-16. “the vestibules of the courtyard. Its doorposts, its windows,” as follows: “This refers to the vestibules of the courtyard mentioned above, as it is written: ‘There were vestibules all around.’ ” The phrases “Its doorposts” and the words “its windows” refer to these vestibules. The fact that the verse mentions “the courtyard,” and not “the courtyards,” teaches that this verse is only referring to one courtyard. Thus, this verse is referring to the vestibules located within the Inner Courtyard and not those outside its walls, in the Outer Courtyard.
נֶגֶד הַסַּף שְׂחִיף עֵץ (יחזקאל מא, טז) כָּתַב רש"י וְכָל זֶה מִבִּפְנִים. לְפִי שֶׁהָיוּ טָחִין עָלָיו צִפּוּי זָהָב שֶׁכָּל הַבַּיִת טוּחַ בְּזָהָב וְאֵין יְכוֹלִין לָטוּחַ בְּזָהָב עַל גַּבֵּי אֲבָנִים, ע"כ, מַשְׁמָע דְּבָא לְמַעֵט שֶׁלֹּא הָיָה שְׂחִיף עֵץ בְּאֻלַמֵּי הֶחָצֵר אֶלָּא בַּהֵיכָל הַפְּנִימִי בִּלְבַד הַנִּזְכָּר בַּכָּתוּב קֹדֶם הָאֻלַמּוֹת. וְטַעֲמוֹ דְּאִי אֶפְשָׁר לוֹמַר שֶהַשְּׂחִיף עֵץ הָיָה כָּךְ גָּלוּי מִבְּלִי טוּחַ עָלָיו מִשּׁוּם (דברים טז, כא) "לֹא תִטַּע [לְךָ] אֲשֵׁרָה כָּל עֵץ אֵצֶל מִזְבַּח ה' " כִּדְאִיתָא בְּפֶרֶק קַמָּא דִּגְמָרָא תָּמִיד (כח:), וְלֹא אַשְׁכְּחָן לֹא בְּמִשְׁכַּן ה' וְלֹא בְּבִנְיַן שְׁלֹמֹה וְלֹא בַּתַּלְמוּד שֶׁהָיָה טוּחַ זָהָב כִּי אִם בִּפְנִים, וּלְפִיכָך פֵּרֵשׁ שֶׁזֶּה שֶׁאָמַר נֶגֶד הַסַּף שְׂחִיף עֵץ אַפְּנִימִי קָאֵי, וְלֹא אַאֻלַמּוֹת הֶחָצֵר, כֵּיוָן שֶׁלֹּא הָיָה שָׁם טוּחַ זָהָב אִי אֶפְשָׁר שֶׁיִּהְיֶה שָׁם כָּל עֵץ.
“Outside the doorpost was wood paneling.”10Ibid. 41:16. Rashi writes: “All this [paneling] was inside [the Sanctuary]. They would cover it with gold plate, for the entire Beis HaMikdash was coated with gold plate and it is impossible to attach gold plate to stone.” Rashi’s comment implies that there was no wood paneling in the vestibules of the courtyard, only in the inner Sanctuary which was described in the verses preceding mention of the vestibules.11I.e., in ibid. 41:1-4. The rationale for Rashi’s statement is that it is impossible to say that there was any exposed wood paneling in the complex of the Beis HaMikdash. This was a safeguard instituted by our Sages against the transgression of the prohibition:12Devarim 16:21. “Do not plant an asherah, any tree near the altar” of the Beis HaMikdash. Thus, there was no exposed wood in the Beis HaMikdash, as stated in the first chapter of Tractate Tamid.13Tamid 28b; see Rambam, Hilchos Beis HaBechirah 1:9. The Torah’s descriptions of the Sanctuary built in the desert, Scripture’s description of the Beis HaMikdash built by King Shlomoh, and the Talmud’s description of the Second Beis HaMikdash only mention walls coated with gold inside the Sanctuary. Therefore, Rashi explains that, “the paneling outside the doorpost,” refers to the walls outside the inner Sanctuary, and not to the walls of the vestibules of the courtyard. Since these walls were not coated with gold, it is impossible for there to be wood paneling there.
גַּם אֵלּוּ הָאֻלַמּוֹת לֹא נִמְצָא דָּבָר מֵהֶם בְּבַיִת שֵׁנִי, וְאֶפְשָׁר שֶׁמֵעֵינָםופירוש מעין ודומה לאולמות האלו בבית שלישי עשו בבית שני אכסדראות וכמ”ש רבינו לעיל כמ”פ ובשם הרמב”ם שעולי הגולה עשו הרבה דברים כעין המוזכר ביחזקאל בבית העתיד. בָּנוּ הָאַכְסַדְּרָהזעיין במפרש תמיד שם ע”א בד”ה אלו הולכין וז”ל: כל סביב העזרה מארבע רוחותיה עשו אכסדראות ע”ג עמודים לעמוד תחתיהם ולהצניע כלים וכו’, ושם ע”ב ד”ה א”ר חסדא כתב וז”ל: עמודים של אבן היו בעזרה סביב חומת העזרה ועל העמודים נתונים כמין תקראות. שֶׁבְּעֶזְרַת יִשְׂרָאֵל הַנִּזְכֶּרֶת בֶּפֶרֶק קַמָּא דְּתָמִיד בַּמִּשְׁנָה (פ"א מ"ג ובגמ' שם.) וְאַף הִיא מְסַבֶּבֶת הָעֲזָרָה לְכָל רוּחוֹתֶיהָ כְּפִי דַּעְתֵּנוּ בְּאֵלּוּ הָאֻלַמֹּת לֶעָתִיד.
There was no parallel to these vestibules in the Second Beis HaMikdash. However, the mishnah in the first chapter of Tamid14Tamid 28a. relates that when building the Second Beis HaMikdash, they built an exedra15A structure with a roof and two or three walls. in the Courtyard of the Israelites. The exedra may have been built as a semblance to the vestibules. This exedra surrounded the courtyard on all sides, as according to our conception of these vestibules in the Future Beis HaMikdash.