“The width of 5000 [measuring rods] that remains over a length of 25,000 [measuring rods shall be… for the city].”1Ibid. 48:15. The Great Terumah was 25,000 measuring rods long and 25,000 measuring rods wide. From it, on its northern side, two strips, each 10,000 measuring rods wide (from north to south) and 25,000 measuring rods long (from east to west), were given to the kohanim and the Levites respectively. Thus, there remained a strip 5000 measuring rods wide on the southern portion of the Great Terumah. The verse states that this portion “will be ordinary,2I.e., not consecrated. for a city,3This is referring to Jerusalem of the Future. Although the site of the Beis HaMikdash will not change, the location and dimensions of Jerusalem of the Future will not correspond exactly to those of present-day Jerusalem. for dwellings, and for open space.”
The meaning of the phrases, “for a city” and, “for open space” should be understood simply. The phrase, “for dwellings” refers to the dwellings of the city’s workers. The narrative proceeds to explain the size of each of these three areas. Since all three are necessary for the city’s existence, all three are included in the collective term “city,” as in a previous verse,4Yechezkel 45:6. “For the heritage of the city set aside [an area], 5,000 measuring rods wide and 25,000 measuring rods long, facing the sacred portion. It will be for the entire House of Israel.”
It is stated, “the city shall be in its midst,” i.e., in the center of this strip. “These are its measures: the northern side, 4500 [measuring rods], the southern side, 4500 [measuring rods], the eastern side, 4500 [measuring rods], and the western side, 4500 [measuring rods].”5Ibid. 48:16. “The perimeter [of the city] will be 18,000 measuring rods. And the name of the city from that day will be ‘God is there.’ ”6Ibid. 48:35.
4
מַה שֶּׁכָּלַל הַכָּתוּב מִדּוֹת הָעִיר מֵאַרְבַּע רוּחוֹתֶיהָ (יחזקאל מח, טז), וְכָתַב הַמִּדָּה שֶׁמִּכְּלָלָן כַּמָּה הוּא הֶקֵּיפָןבבדרך כלל כשרוצים לתאר שטח אומרים האורך והרוחב. וכאן האריך הכתוב לפרט ולתאר את כל חוט המקיף מארבעת צדדי העיר. (יחזקאל מח, לה) - וְלֹא נַעֲשָׂה כֵן לְכָל הַמִּדּוֹת, לֹא בְּמִדּוֹת הַתְּרוּמָה הַגְּדוֹלָה, וְלֹא בְּאֶחָד מֵחֲלָקֶיהָ, וְלֹא בְּהַר הַבַּיִת, וְלֹא בְּאֶחָד מֵחֶלְקֵי הַמִּקְדָּשׁ. יֵשׁ לָנוּ לָתֵת טַעַם בָּזֶה; שֶׁהוּא לְהוֹדִיעַ וּלְהִגָּלוֹת לִבְנֵי הַגָּלוּת, כִּי גָּדוֹל יִהְיֶה הֶקֵּף הָעִיר בְּמִדָּתָהּ י"ח אֶלֶף, כְּדֵי שֶׁתִּהְיֶה הִיא בָּזֶה דֻּגְמַת כָּל הָעוֹלָמוֹת שֶׁשָּׁט בָּהֶן קֻדְשָׁא בְּרִיךְ הוּא בְּלֵילְיָא, שֶׁהֵן י"ח אֶלֶף, כִּדְאִיתָא בְּפֶרֶק קַמָּא דַּעֲבוֹדָה זָרָהגוז”ל: ובליליא מאי עביד, איבעית אימא, מעין יממא, ואיבעית אימא, [ובלילה מה עושה? אם תרצה, אמור: מעין היום, ואם תרצה, אמור:] רוכב על כרוב קל שלו ושט בשמונה עשר אלף עולמות, שנאמר רכב אלהים רבותים אלפי שנאן, אל תקרי שנאן אלא שאינן. (ג:). וּמוּכָח לֵיהּ מִדִּכְתִיב (תהלים סח, יח): רֶכֶב אֱלֹקִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן אַל תִּקְרֵי שִׁנְאָן אֶלָּא שֶׁאֵינָןדאלא שאינן - ב’ אלפים חסירין מריבותים. (רש”י). וּלְפִיכָךְ לֹא אָמַר הַכָּתוּב סָבִיב שְׁמֹנָה עָשָׂר אֶלֶף קָנִים, לְפִי שֶׁבָּא בְּרֶמֶז עַל הַמִּדָּה הַזֹּאת, שֶׁהִיא כְּנֶגֶד שְׁמֹנָה עָשָׂר אֶלֶף עוֹלָמוֹת הַלָּלוּ.
Explanation is seemingly required regarding the following point: Scripture specifies the city’s dimensions on all four sides, and also mentions the sum of its perimeter. We do not find this type of redundancy for the other measurements mentioned in the narrative. Similarly, there is no such redundancy for the dimensions of the Great Terumah, nor for any of its sections, nor for the Temple Mount, nor for any other areas of the Beis HaMikdash. To offer a resolution: The text is informing the inhabitants of the exile that the city’s perimeter will be 18,000 measuring rods, which is equivalent to the number of worlds through which the Holy One, blessed be He, glides at night. As stated in Tractate Avodah Zarah:7Avodah Zarah 3b. “What does He do by night?... It may be said that He rides a light cherub, and glides in 18,000 worlds, as intimated by the verse,8Tehillim 68:18. ‘The chariot of God is twice (שִׁנְאָן) 10,000 times 2,000 angels.’ Do not read shin’an, ‘twice,’ [rather] read [it] she’einan, ‘that are not’ [i.e., twice 10,000 minus 2,000].” Thus, by mentioning the dimension 18,000, the verse is alluding to these worlds.
This enables us to understand the deeper meaning of the statement,9This is the concluding phrase of Yechezkel. “And the name of the city from that day will be ‘God is there.’ ” The words, “from that day,” imply, “after the day has passed.” Thus, the verse should be understood as, “after the day has passed, God is there.” The word “day” refers to the era of the Beis HaMikdash, for, as mentioned in the introduction,10P. 10. the Beis HaMikdash resembles the world and its three divisions. This is where God is focused during the day, as our Sages explain, Even when the day has passed, God remains there. This is how this verse should be understood, in my humble opinion.
In the Aggadah in Tractate Sanhedrin,11See Sanhedrin 97b. this concluding verse is interpreted as referring to the rows of righteous men surrounding the Divine presence, as Ravva states, “[The rows of the righteous] who abide before the Holy One, blessed be He, equal 18,000 parsaos, as intimated by the verse, ‘The perimeter… will be 18,000.’ ” Rashi comments on that passage: “The verse at the end of the Book of Yechezkel is referring to Jerusalem in the spiritual realms.”
It must be emphasized that when Rashi states that the verse refers to Jerusalem in the spiritual realms, he is not implying that the verse does not refer to the earthly city of Jerusalem. Heaven forbid that Rashi’s holy mouth would make such a statement, for a verse should never be taken entirely beyond its simple meaning.12See Rashi, Shabbos 63a. Instead, certainly, Yechezkel’s prophecy must be understood according to its simple meaning. Indeed, Rashi comments on the above verse in Yechezkel: “The perimeter of the city will be 18,000 measuring rods.This total can be reached by adding the lengths of its sides.” Thus, Rashi interprets the verse as referring to the earthly city of Jerusalem in accordance with the simple meaning of the verse. However, the Sages of the Talmud felt the verse had a deeper meaning because the city’s perimeter could be reached by adding together the lengths of its sides, which are clearly stated in the text. Furthermore, it is seemingly unnecessary to know the entire perimeter of the city. Therefore, the Sages explained that the text is teaching us that the city’s perimeter is equal in number to the rows of the righteous who abide in God’s presence. The term פַּרְסֵי used in that passage will be discussed below.
Although Rashi did not clarify the difference between the literal meaning and the Aggadic reading in his commentary to Tractate Sanhedrin, the same teaching of Ravva is cited in Tractate Sukkah.13See Sukkah 45b. In his commentary to that source, Rashi focuses on this matter, stating: “The perimeter… will be 18,000.” The end of the verse is “God is there.”14It is because of these words that our Sages inferred that the verse could also refer to the rows of the righteous who abide in God’s presence. Although the verse is speaking of Jerusalem of the Ultimate Future, it is also understood as teaching that in the abode of the Divine presence, there will be 18,000 rows surrounding the Divine presence. This [i.e. the 18,000 rows] refers to the righteous who are located closer to Him than the ministering angels, as implied by the verses, “At that time, it will be asked of Yaakov and of Israel, ‘What has God wrought?’,”15Bamidbar 23:23. Note Rashi’s commentary to that verse, which explains that the angels will ask this question of the Jews, because at that time, i.e., in the Ultimate Future, the Jews will be showered with greater Divine love. “Her merchandise will be for those who sit before God,”16Yeshayahu 23:18. and “Your eyes will behold your Master.”17Ibid. 30:20.
9
הִנְּךָ רוֹאֶה כִּי נִשְׁמַר מִזֶּה, וְקַמַּקְשֶׁה לֵיהּ, דְּהָא בִּירוּשָׁלַיִם שֶׁלֶּעָתִיד לָבֹא כְּתִיב, וְתֵרֵץ דְּדַרְשִׁינַן לֵיהּ נַמִּי לְהָכִי וְכוּ’. וְיֵשׁ לְתָרֵץ שֶׁלֹּא פֵּרֵשׁ כָּךְ בְּפֶרֶק חֵלֶק, לְפִי שֶׁסָּמַךְ אַמַּה שֶּׁפֵּרֵשׁומדברי רבינו אפשר ללמוד כלל בפרש”י על הש”ס - רש”י סומך על מה שפירש לפני זה לפי הסדר. וכמו שמובא כלל זה על הרמב”ם בספרו היד החזקה (יד מלאכי כללי הרמב”ם ו) ועל פירש”י על התורה (ליקוטי שיחות חלק ה ע’ 251 הע’ 4 ובשוה”ג. ועיין כללי רש”י פרק ז). בְּסֻכָּה שֶׁהוּא קוֹדֵם אֵלָיו בְּסֵדֶר הַתַּלְמוּד. כִּי סֻכָּה בְּמוֹעֵד וְחֵלֶק בִּנְזִיקִין, וְסֵדֶר הַסְּדָרִים יָדוּעַ בַּפָּסוּק (ישעיה לג, ו) "וְהָיָה אֱמוּנַת עִתֶּיךָ חֹסֶן יְשׁוּעֹת", הִנֵּה עִתֶּיךָ שֶׁהוּא מוֹעֵד (שבת לא.) קוֹדֶם לִישׁוּעוֹת שֶׁהִיא נְזִיקִין (שם). וְתֵדַע שֶׁהֲרֵי לֹא הֵבִיא נַמִּי בְּחֵלֶק הַנְהוּ רְאָיוֹת עַל שֶׁיִּהְיוּ הַצַּדִּיקִים סְבִיב הַשְּׁכִינָה דְּמַיְתִי בְּסֻכָּה, אֶלָּא דְּסָמַךְ אַמַּאי דְּפֵרֵשׁ בְּסֻכָּה, וְלֹא רָצָה לִכְפֹּל אֲרִיכַת הַדְּבָרִים. וְלֹא פֵּרֵשׁ בְּחֵלֶק רַק מַה שֶּׁנִּדְרַשׁ הַפָּסוּק בִּירוּשָׁלַיִם שֶׁל מַעְלָה, וּפְשִׁיטָא וַהֲלָכָה מְרֻוַּחַת הִיא (שבת סג.) דְּאֵין הַמִּקְרָא יוֹצֵא מִידֵי פְּשׁוּטוֹ, וּכְבָר פֵּרֵשׁ כֵּן בְּסֻכָּה כִּדְכָּתִיבְנָא.
Thus, Rashi clarifies the matter, noting that although the verse is describing Jerusalem of the Future, it also teaches this concept. It is possible that Rashi did not mention this concept in his commentary to Sanhedrin, because he relied on what he had written in his commentary to Sukkah. Sukkah is part of the Order of Moed and thus precedes the Order of Nezikin in which Sanhedrin appears. To explain: Our Sages teach18See Shabbos 31a. that the Orders of the Mishnah follow the pattern alluded to in the verse,19Yeshayahu 33:6. “The faith of your times will provide the strength of your salvation….” In this verse, the phrase “your times” refers to the Order of Moed, and the word, “salvation,” refers to the Order of Nezikin. Since the phrase, “your times,” precedes the word, “salvation,” we know that the Order of Moed precedes the Order of Nezikin. Support for the concept that Rashi relied on his commentary to Sukkah when composing his commentary to Sanhedrin can be drawn from the fact that, in Sanhedrin, he did not cite the verses he cited in Sukkah as prooftexts in Sanhedrin, when explaining that there are righteous men who abide near the Divine presence. Rather than repeating himself, Rashi relied on his previous statements. Similarly, in Sanhedrin, he only mentioned the idea that the verse refers to the Jerusalem Above. Obviously, however, Rashi accepts the general principle that a verse should never be taken entirely beyond its simple meaning.
Moreover, it is possible to say that in Sanhedrin, it is not necessary for Rashi to explain that the verse should be understood according to its simple meaning, as well as according to its Aggadic interpretation, because Ravva’s words themselves indicate that the verse should be understood literally.
To explain: The fact that Ravva mentions 18,000 parsaos represents a difficulty, for the verse uses measuring rods as a measure of length, not parsaos. Therefore, Ravva should have mentioned measuring rods, not parsaos. This discrepancy can be resolved by explaining that the wording of the verse alludes to its twofold meaning: According to its literal meaning, the verse is discussing the city’s perimeter, stating that it will measure 18,000 measuring rods. Nevertheless, the verse does not explicitly mention measuring rods, enabling its meaning to be expanded to include its Aggadic interpretation: that the city will have a parallel in the spiritual realms, where the 18,000 rows of righteous men surround the Divine presence. These rows are measured in parsaos, and not in measuring rods, for in the spiritual realms, measurements are taken in parsaos, as is obvious from Sefer Heichalos.20See Sefer Heichalos, ch. 12. Sefer Heichalos is an early Kabbalistic text, dating from the Mishnaic period. Measurements are taken in parsaos in the spiritual realms because they are the largest measure of length referred to in Talmudic literature. Thus, when the liturgical hymn for Parshas Shekalim21Tosafos Yom Tov is referring to Az Rayisi, a hymn composed by Rav Elazar HaKalir. mentions the different measures of length, it begins with parsaos, for they are the largest measure.
On this basis, it can be said that Ravva’s statement itself indicates that a distinction can be made between the verse’s simple meaning and its Aggadic interpretation, for the verse mentions measuring rods and Ravva mentions parsaos. Therefore, it is not necessary for Rashi to highlight this point. Tractate Sukkah, by contrast, does not quote Ravva as discussing parsaos. The rationale is that, in contrast to the passage in Sanhedrin, the passage in Sukkah is not a collection of Aggadic teachings. Ravva’s teaching is only cited there as a basis for a question concerning the lesson preceding it. True, in Sanhedrin, Ravva’s statement is also cited as a basis for a question. Nevertheless, that entire passage is of an Aggadic nature, and so the author brought the Aggadic text in full. Since parsaos are not mentioned in Tractate Sukkah, there Rashi felt it necessary to elaborate and explain that the verse’s Aggadic interpretation does not contradict its simple meaning.
On this basis, Tosafos’ commentary to the passage in Sukkah should be discussed. Tosafos emphasizes that parsaos should not be mentioned in Ravva’s teaching, since parsaos are not mentioned in the verse. It would appear that Tosafos’ intent is that the term parsaos should not be mentioned in Sanhedrin either. Tosafos does not mention this point in Sanhedrin. However, this is not unusual, because there are few glosses from Tosafos for that chapter in Sanhedrin. According to our understanding, however, parsaos should be mentioned in Ravva’s teaching even though the verse mentions measuring rods. For Ravva is interpreting the verse in an Aggadic sense, as referring to the rows of the righteous surrounding the Divine presence. As such, we should follow the guidance in Tractate Shevuos, which instructs us to,22Shevuos 31a. “Derive insight from one source and apply it in another context.” In our context, the insight from the verse can be applied to the rows of angels, where the wording parsaos is appropriate. In Tractate Sukkah, the term parsaos is not appropriate. Accordingly, it is not mentioned there. However, the term parsaos is mentioned in Tractate Sanhedrin, because that tractate is of an Aggadic nature.
According to our first explanation of why Rashi did not mention the simple meaning of the verse in his commentary to Sanhedrin,23I.e., that Rashi relied on his commentary to the passage in Sukkah. it seems that the text in Sukkah should also mention parsaos. The rationale is that measurements in the spiritual realms are made in parsaos, as mentioned above. The reason this version is not found in the text of the Talmud, is that the scribe who composed the standard version saw Tosafos’ statements and therefore omitted the word parsaos. In Sanhedrin, by contrast, there is no commentary by Tosafos on this passage. Hence, the word was not omitted. In truth, as Tosafos mentioned, the word parsaos was originally found in both passages, and – according to our understanding – belongs in both.
With the above interpretations, we have merited to explain that one should not err when studying Rashi’s words, as did some who wished to claim that Yechezkel’s prophecy should not be interpreted according to its simple meaning and sought to support their assertion by citing Rashi’s commentary in Sanhedrin, as stated by Rav Yitzchak Abarbanel.24Abarbanel, Yechezkel 45:1. Rav Yitzchak Abarbanel, however, refutes their claim, citing Rashi’s commentary to Sukkah. We elaborated, and also explained Rashi’s use of the term parsaos, and the difference between his commentary in Sanhedrin and in Sukkah. Nevertheless, fundamentally, we both shared the same intent: to emphasize that Yechezkel’s prophecy should be interpreted according to its simple meaning, as we explained in great detail. As a reader can see, the verse can be understood according to our interpretation, which is based on the words of the commentaries.
I do not assert that it is necessary to accept my entire explanation. Who knows whether I am correct? I am not a prophet, nor the son of a prophet. My words do not emanate from wisdom or from a special spirit; they are nothing more than what the God of heaven revealed to me in the understanding of the words of the classic commentaries and, in particularly, the words of Rashi, the foremost among them. Perhaps someone with a discerning heart will understand, comprehend, and conceptualize these ideas better than I do, and offer a different interpretation that will fit the meaning of the words more closely. After all, the three commentaries on whose work our work is based (i.e. Rashi, Radak, and Rav Yitzchak Abarbanel) do not always agree regarding every matter.
Nevertheless, since the commentary given does enable us to understand Yechezkel’s prophecy according to its simple meaning, there is no reason to reject it. It is possible that it is true. If, however, someone else will offer a different explanation of the verses that presents their simple meaning more effectively, I will happily bow my head in acceptance of it. However, it is impossible to say that the verses can be understood only in an abstract, metaphoric sense, when there is a way to understand them according to their simple meaning.25From the words of Rav Yitzchak Abarbanel (in his commentary to Yechezkel 45:1, portions of which are cited below), it is possible to surmise why Tosafos Yom Tov elaborates at such great length regarding the necessity to understand Yechezkel’s prophecy according to its simple meaning. In that source, Rav Yitzchak Abarbanel rebuts the argument advanced by Christian scholars who maintained that the prophecy should only be interpreted in a metaphoric, spiritual context, but that it was never meant to be understood in physical terms. Seemingly, Tosafos Yom Tov also felt it necessary to negate that interpretation.
There will be three portions of the Terumah Gedolah: a) terumas hakohanim, in which the Beis HaMikdash will be located, b) terumas haleviim, and c) the terumah of the city of Jerusalem. Each area will be a square, measuring 25,000 measuring rods by 25,000 measuring rods. As explained in the preface,26P. 20. the angel’s measuring rod was 6 cubits long. Thus, the area of each of these sections will only measure 150,000 cubits by 150,000 cubits. Now, a mil equals 2000 cubits. Thus, these areas will measure 75 mil by 75 mil, as we stated at the outset. Thus, since a parsa is equal to 4 mil,27The hymn entitled Az Rayisi composed by Rav Elazar HaKalir. each of the three parts of the Terumah Gedolah will be a square, which is just a bit less than 19 parsaos,2818.75 parsaos to be precise. as stated in the piyyutim.
19
*וְצֵא וַחֲשֹׁב כַּמָּה מְכֻוָּן זֶה הַחֶשְׁבּוֹן, עִם הָא דִּתְנַן בְּפֶרֶק קַמָּא דְּתַעֲנִית (י.): ט”ו יוֹם אַחַר הֶחָג, כְּדֵי שֶׁיַּגִּיעַ אַחֲרוֹן שֶׁבְּיִשְׂרָאֵל לִנְהַר פְּרָת. וְהִנֵּה נְהַר פְּרָת הוּא בִּצְפוֹן אֶרֶץ יִשְׂרָאֵל, שֶׁכֵּן הוּא בֵּין אֶרֶץ יִשְׂרָאֵל לְבָבֶל, כִּדְאִיתָא בְּפֶרֶק עֲשָׂרָה יוּחֲסִין (קידושין עא:), וּכְפֵרוּשׁ רַשִׁ”י בִּתְחִלַּת סֵפֶר יְהוֹשֻׁעַ (א, ד) "מֵהַמִּדְבָּר וְגוֹ' עַד הַנָּהָר הַגָּדוֹל נְהַר פְּרָת" שֶׁבִּצְפוֹן אֶרֶץ יִשְׂרָאֵל. וּמֵעַכְשָׁיו הַלָּן בָּעִיר שֶׁהִיא בְּנֶגֶב הַתְּרוּמָה, וּמַשְׁכִּים וְהוֹלֵךְ עַד נְהַר פְּרָת, יֵשׁ לוֹ לַהֲלֹךְ רֹחַב שְׁמוֹנֶה רְצוּעוֹת, שֶׁכָּל אַחַת רָחְבָּהּ ע"ה מִילִין, שֶׁהֵן תְּשַׁע עֶשְׂרֵה פַּרְסָאוֹת פָּחוֹת מִיל. שֶׁהֲרֵי שִׁבְעָה שְׁבָטִים הֵן בִּצְפוֹן הַתְּרוּמָה כְּמוֹ שֶׁכָּתַבְנוּ בִּפְתִיחַת דְּבָרֵינוּ, וְח’ פְּעָמִים י”ט פַּרְסָאוֹת עוֹלִין קנ”ב פַּרְסָאוֹת. וּתְנַכֶּה ח' מִילִין מֵהֵן שֶׁהֵן ב' פַּרְסָאוֹת, יִשָּׁאֲרוּ ק"נ [פַּרְסָאוֹת] שֶׁהוּא מַהֲלַךְחובתוי”ט (תענית א, ג), הביא רבינו את כל דבריו כאן, אלא שהוסיף בסופו הגהה וז”ל: [ואל תתמה על השבתות שבתוך אלו הט”ו יום, שהרי אפשר שילך ע”י בורגנים. כדאיתא פרק שואל במסכת שבת דף ק”ן ע”ב. וגם ע”י עיבורי עיר. כמ”ש בטור סימן שצ”ח. והואיל ואפשר להיות כן, שיערו חכמים בכך ימים, כיון שאפשר שאין השבתות מעכבות]: חֲמִשָּׁה עָשָׂר יוֹם כְּדִתְנִינַן. (מהדורא בתרא).
This reckoning concurs precisely with the mishnah in Taanis, ch. 1,29Taanis 10a. which states that the prayers for rain were delayed 15 days after the conclusion of the Sukkos festival, to enable the last of the pilgrims to reach his home on the Euphrates River. The Euphrates is in the north of Eretz Yisrael, and serves as a border between Eretz Yisrael and Babylonia, as stated in Kiddushin,30See Kiddushin 71b. and as stated by Rashi in his commentary to the verse in the beginning of Yehoshua:31Yehoshua 1:4. “From the desert… until the great river, the Euphrates.” There are seven tribes whose portions are north of the Great Terumah. Thus, a festive pilgrim who sojourns in the city,32I.e., Jerusalem of the Future. See the map of the future division of Eretz Yisrael above. which is in the southern portion of the Great Terumah, will have to pass through eight portions of land on his journey home. Each of these portions is 75 mil wide. If we round up the amount of parsaos in each area, the pilgrim will have to travel through 8 * 19 parsaos, or 152 parsaos, on his way home. However, as we explained above, each mil only equals 18.75 parsaos. Therefore, we now have to deduct the extra .25 parsaos we added to each mil. If we multiply .25 parsaos by the 8 mil the pilgrim is traveling through, we see that we have to deduct 2 parsaos from the 152 parsaos arrived at above, leaving us with a total of 150 parsaos. Our Sages calculated that a person walks 40 mil, i.e., 10 parsaos, a day.33See Pesachim 94a. Thus, it will be a 15 day journey from Jerusalem to the Euphrates.34Mahadura Basra. Tosafos Yom Tov elaborates on this concept in his commentary to Taanis 1:3. In that source, he also explains that there are halachic rationales that would allow a person to continue walking on Shabbos. Thus, the Mishnah’s words “a fifteen-day journey” could be understood literally.
The narrative in Yechezkel states that Jerusalem will occupy a square measuring 4500 measuring rods by 4500 measuring rods (i.e. 27,000 cubits by 27,000 cubits, or 13 ½ mil by 13 ½ mil), a distance that a person could walk in about a third of a day. It is not at all far-fetched to say that the city will be that large. Indeed, Nineveh was,35Yonah 3:3. “a three-day walk [wide].” How much more so can this be said of Jerusalem in the time of the Redemption, when many nations will stream to her. Certainly, it could be a ninth of that size. Indeed, Rav Yitzchak Abarbanel36See Abarbanal, Yechezkel 45:1. states that the city of Egypt was larger than that in his day.
To emphasize that the prophecies should be understood according to their simple meaning, Rav Yitzchak Abarbanel also cites Yirmeyahu’s prophecy concerning Jerusalem in the Ultimate Future, saying:37Yirmeyahu 31:37-39. “ ‘Behold, days are coming,’ says God, ‘when the city shall be built… from the Tower of Chananel to the Corner Gate… and the entire Valley of the Corpses… as far as the brook of Kidron, to the corner of the Horse Gate toward the east, it shall be consecrated to God.’ ” Rav Yitzchak Abarbanel asks: The names of these places are well-known landmarks in the surroundings of Jerusalem. Can it be said that the names of these landmarks should be understood in any way other than their simple meaning?
Moreover, in this prophecy, Yechezkel speaks of the order of the sacrifices and how they will be offered, the dedication of the Altar, the service of the kohanim and the Levites, the portion to be given to the Nasi, his offering of his sacrifices, the presents he will give to his sons and servants, the division of the land into tribal portions and the gates of Jerusalem, mentioning them by name. All this clearly indicates that the prophecies are meant to be understood literally. Moreover, many of the matters described here by the prophet existed in the First and Second Batei HaMikdash. If then, those matters existed in a physical sense, why not say that the same applies to the Ultimate Future as well? Why say, that the prophecies must be understood only abstractly and metaphorically? Instead, “we will go forth in the name of God, our Lord,”38Cf. Michah 4:5. maintaining the faith that this prophecy is to be understood simply, and that Yechezkel delivered it in anticipation of the Ultimate Future. The above are the words of Rav Yitzchak Abarbanel, who elaborated at even greater length to demonstrate that this prophecy should be understood in simple, physical terms. We have condensed his words.
Since the prophecy can be understood in a simple way, there is no need to seek abstract, spiritual interpretations. Instead, we should believe in its simple meaning. Certainly, the prophecy contains a deeper, spiritual interpretation. Nevertheless, it will unquestionably be fulfilled in a physical sense, like all the other prophecies that were delivered since the beginning of human history. All of these matters have a deeper, spiritual meaning, even though they were also actualized in a physical sense, as the Zohar, states in Parshas Behaaloscha;39See Zohar, Vol. III, p. 152a. consult that source. First and foremost, we must understand a verse simply; afterwards, we may contemplate its inner, spiritual meaning.
Look at God’s Sanctuary which Moshe fashioned in the desert, and God’s Beis HaMikdash which Shlomoh built. Did they not have an inner dimension that paralleled the Sanctuary in the spiritual realms? Our Sages’ interpret40See Taanis 5a. the verse,41Tehillim 122:3. “Like a city in which all joined hands,” as meaning that Jerusalem is a joined city. Jerusalem above, in the spiritual realms, is linked to its material counterpart, the earthly city of Jerusalem. Nevertheless, when the Torah and the prophets described the city and the Beis HaMikdash, they were focusing on its existence in actual fact, in this material world. The same applies to Yechezkel’s prophecy. There will come a time when this prophecy will be fulfilled on the material plane. Since it has not yet happened, we must conclude that it is a prophecy for the future. It cannot be said that Yechezkel’s prophecy was fulfilled with the building of the Second Beis HaMikdash, because as we have demonstrated, this prophecy differs from that structure in almost every aspect. Because of those differences, it cannot be said that this prophecy is describing the Second Beis HaMikdash.
Since this prophecy has not yet been fulfilled, and like all the other prophecies, the intent is that it will be fulfilled on the material plane, we are therefore obligated to thank God for the miracles and wonders He wrought for us and our ancestors and trust that, “the vision is yet [intended] for an appointed time; it speaks concerning the end and will not fail to come true; though its [fulfillment] delays, wait for it; because it will surely come.”42Chabakuk 2:3. Our city will be rebuilt, our Temple will be constructed, and God will cause His presence to dwell among us eternally. Yechezkel relates in his prophecy, that after the angel departed the Holy Chamber, he measured the Temple Mount from the outside.43See Yechezkel 42:15. The prophecy continues:44Ibid, 43:1-9.
He led me to the gate that looks towards the east. Behold, the glory of the God of Israel came from the way of the east…. A spirit took me up, and brought me into the inner court; and, behold, the glory of God filled the house. I heard Him speaking to me from the house…. He said to me, “Son of man, this is the place of My throne, and the resting place for the soles of My feet, where I will dwell in the midst of the people of Israel forever. The House of Israel will no longer defile My holy name…. by placing their threshold by My thresholds…. Now, let them put away their harlotry… and I will dwell in their midst forever.”
Yechezkel is prophesying about a building that was measured, and which he saw with its design, its exits, and its entrances. He related that the word of God came to him and a voice told him: “This is the place of My throne, and the resting place for the soles of My feet.” The basis of this translation is that the word es in the phrase es makom kisi, shares the meaning of the term zeh, “this is.” This translation is also reflected in the Targum Yonason. Thus, this verse is teaching that the physical Beis HaMikdash is aligned opposite God’s throne in the spiritual realms, and that the Beis HaMikdash serves as His footstool. This is similar to Yeshayahu’s statement:45Yeshayahu 66:1. “Thus says God, ‘The heavens are My throne and the earth, My footstool.’ ” The Beis HaMikdash is the place where God will dwell among the Jewish people. In that future era, they will no longer desecrate His holy name. Therefore God states, “I will dwell in their midst forever.”
“The gates of the city will be named after the tribes of Israel. There will be three gates northward; one gate of Reuven, one gate of Yehudah, one gate of Levi. At the east, there will be… three gates; and one gate of Yosef, one gate of Benyamin, one gate of Dan. At the south, there will be… three gates; one gate of Shimon, one gate of Yissachar, one gate of Zevulun. At the west, there will be… three gates; one gate of Gad, one gate of Asher, one gate of Naftali.”47Yechezkel 48:21-34.
"וַחֲמֵשֶׁת אֲלָפִים הַנּוֹתָר בָּרֹחַב עַל פְּנֵי חֲמִשָּׁה וְעֶשְׂרִים אָלֶף" (מח’ טו). שֶׁהֲרֵי הַתְּרוּמָה הַגְּדוֹלָה הָיְתָה כ"ה אֶלֶף, וְאֹרֶךְ כְּאַחַד הַחֲלָקִים, וּמִמֶּנָּה חָזַר וְתָרַם מֵאֶמְצָעָהּ. שֶׁמִּמִּזְרָח לְמַעֲרָב שְׁתֵּי רְצוּעוֹת כָּל אַחַת רֹחַב עֲשֶׂרֶת אֲלָפִים וְאֹרֶךְ כ"ה אֶלֶף, וְהֵם בַּצָּפוֹן שֶׁלָּהּ זוֹ אֵצֶל זוֹ, עֲדַיִן נִשְׁאָר בְּאֹרֶךְ אֵלּוּ שְׁתֵּי הָרְצוּעוֹת רֹחַב חֲמֵשֶׁת אֲלָפִים בִּדְרוֹם הַתְּרוּמָה הַגְּדוֹלָה. עַל זֶה אָמַר הַכָּתוּב שֶׁאוֹתָן חֲמֵשֶׁת אֲלָפִים הַנּוֹתָר וְגוֹ' "חֹל הוּא לָעִיר לְמוֹשָׁב וּלְמִגְרָשׁ" (שם).
“The width of 5000 [measuring rods] that remains over a length of 25,000 [measuring rods shall be… for the city].”1Ibid. 48:15. The Great Terumah was 25,000 measuring rods long and 25,000 measuring rods wide. From it, on its northern side, two strips, each 10,000 measuring rods wide (from north to south) and 25,000 measuring rods long (from east to west), were given to the kohanim and the Levites respectively. Thus, there remained a strip 5000 measuring rods wide on the southern portion of the Great Terumah. The verse states that this portion “will be ordinary,2I.e., not consecrated. for a city,3This is referring to Jerusalem of the Future. Although the site of the Beis HaMikdash will not change, the location and dimensions of Jerusalem of the Future will not correspond exactly to those of present-day Jerusalem. for dwellings, and for open space.”
ְעִיר וּמִגְרָשׁ, כְּמַשְׁמָעָן. וּמוֹשָׁב, רָצָה בּוֹ מַה שֶּׁיֵּשְׁבוּ בּוֹ עוֹבְדֵי הָעִיר. וּמְבָאֵר וְהוֹלֵךְ כָּל אֶחָד כַּמָּה הוּא. וּלְמַעְלָה כָּלַל הַכָּתוּב שְׁלָשְׁתָּן בְּשֵׁם עִיר, לְפִי שֶׁכֻּלָּן צֹרֶךְ הָעִיר. הֵם שֶׁאָמַר (יחזקאל מה, ו) "וַאֲחֻזַּת הָעִיר תִּתְּנוּ חֲמֵשֶׁת אֲלָפִים רֹחַב וְאֹרֶךְ חֲמִשָּׁה וְעֶשְׂרִים אָלֶף לְעֻמַּת תְּרוּמַת הַקֹּדֶשׁ לְכָל בֵּית יִשְׂרָאֵל יִהְיֶה".
The meaning of the phrases, “for a city” and, “for open space” should be understood simply. The phrase, “for dwellings” refers to the dwellings of the city’s workers. The narrative proceeds to explain the size of each of these three areas. Since all three are necessary for the city’s existence, all three are included in the collective term “city,” as in a previous verse,4Yechezkel 45:6. “For the heritage of the city set aside [an area], 5,000 measuring rods wide and 25,000 measuring rods long, facing the sacred portion. It will be for the entire House of Israel.”
וְהָיְתָה הָעִיר בְּתוֹכֹהאוז”ל רד”ק: בתוכה - כתיב וקרי בתוכו. וטעם הכתוב בתוכה, התרומה. וטעם בתוכו, אל החלק והכל מבואר למעלה. (יחזקאל מח, טו) כְּלוֹמַר, בְּאֶמְצָעִית הָרְצוּעָה הַזֹּאת. "וְאֵלֶּה מִדּוֹתֶיהָ פְּאַת צָפוֹן חֲמֵשׁ מֵאוֹת וְאַרְבַּעַת אֲלָפִים" קָנִים, "וּפְאַת נֶגֶב חֲמֵשׁ מֵאוֹת וְאַרְבַּעַת אֲלָפִים" קָנִים, "וּמִפְּאַת קָדִים חֲמֵשׁ מֵאוֹת וְאַרְבַּעַת אֲלָפִים" קָנִים," וּפְאַת יָמָּה חֲמֵשׁ מֵאוֹת וְאַרְבַּעַת אֲלָפִים" (יחזקאל מח, טז) קָנִים. "סָבִיב שְׁמֹנָה עָשָׂר אֶלֶף וְשֵׁם הָעִיר מִיּוֹם ה’ שָׁמָּה" (יחזקאל מח, לה).
It is stated, “the city shall be in its midst,” i.e., in the center of this strip. “These are its measures: the northern side, 4500 [measuring rods], the southern side, 4500 [measuring rods], the eastern side, 4500 [measuring rods], and the western side, 4500 [measuring rods].”5Ibid. 48:16. “The perimeter [of the city] will be 18,000 measuring rods. And the name of the city from that day will be ‘God is there.’ ”6Ibid. 48:35.
מַה שֶּׁכָּלַל הַכָּתוּב מִדּוֹת הָעִיר מֵאַרְבַּע רוּחוֹתֶיהָ (יחזקאל מח, טז), וְכָתַב הַמִּדָּה שֶׁמִּכְּלָלָן כַּמָּה הוּא הֶקֵּיפָןבבדרך כלל כשרוצים לתאר שטח אומרים האורך והרוחב. וכאן האריך הכתוב לפרט ולתאר את כל חוט המקיף מארבעת צדדי העיר. (יחזקאל מח, לה) - וְלֹא נַעֲשָׂה כֵן לְכָל הַמִּדּוֹת, לֹא בְּמִדּוֹת הַתְּרוּמָה הַגְּדוֹלָה, וְלֹא בְּאֶחָד מֵחֲלָקֶיהָ, וְלֹא בְּהַר הַבַּיִת, וְלֹא בְּאֶחָד מֵחֶלְקֵי הַמִּקְדָּשׁ. יֵשׁ לָנוּ לָתֵת טַעַם בָּזֶה; שֶׁהוּא לְהוֹדִיעַ וּלְהִגָּלוֹת לִבְנֵי הַגָּלוּת, כִּי גָּדוֹל יִהְיֶה הֶקֵּף הָעִיר בְּמִדָּתָהּ י"ח אֶלֶף, כְּדֵי שֶׁתִּהְיֶה הִיא בָּזֶה דֻּגְמַת כָּל הָעוֹלָמוֹת שֶׁשָּׁט בָּהֶן קֻדְשָׁא בְּרִיךְ הוּא בְּלֵילְיָא, שֶׁהֵן י"ח אֶלֶף, כִּדְאִיתָא בְּפֶרֶק קַמָּא דַּעֲבוֹדָה זָרָהגוז”ל: ובליליא מאי עביד, איבעית אימא, מעין יממא, ואיבעית אימא, [ובלילה מה עושה? אם תרצה, אמור: מעין היום, ואם תרצה, אמור:] רוכב על כרוב קל שלו ושט בשמונה עשר אלף עולמות, שנאמר רכב אלהים רבותים אלפי שנאן, אל תקרי שנאן אלא שאינן. (ג:). וּמוּכָח לֵיהּ מִדִּכְתִיב (תהלים סח, יח): רֶכֶב אֱלֹקִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן אַל תִּקְרֵי שִׁנְאָן אֶלָּא שֶׁאֵינָןדאלא שאינן - ב’ אלפים חסירין מריבותים. (רש”י). וּלְפִיכָךְ לֹא אָמַר הַכָּתוּב סָבִיב שְׁמֹנָה עָשָׂר אֶלֶף קָנִים, לְפִי שֶׁבָּא בְּרֶמֶז עַל הַמִּדָּה הַזֹּאת, שֶׁהִיא כְּנֶגֶד שְׁמֹנָה עָשָׂר אֶלֶף עוֹלָמוֹת הַלָּלוּ.
Explanation is seemingly required regarding the following point: Scripture specifies the city’s dimensions on all four sides, and also mentions the sum of its perimeter. We do not find this type of redundancy for the other measurements mentioned in the narrative. Similarly, there is no such redundancy for the dimensions of the Great Terumah, nor for any of its sections, nor for the Temple Mount, nor for any other areas of the Beis HaMikdash. To offer a resolution: The text is informing the inhabitants of the exile that the city’s perimeter will be 18,000 measuring rods, which is equivalent to the number of worlds through which the Holy One, blessed be He, glides at night. As stated in Tractate Avodah Zarah:7Avodah Zarah 3b. “What does He do by night?... It may be said that He rides a light cherub, and glides in 18,000 worlds, as intimated by the verse,8Tehillim 68:18. ‘The chariot of God is twice (שִׁנְאָן) 10,000 times 2,000 angels.’ Do not read shin’an, ‘twice,’ [rather] read [it] she’einan, ‘that are not’ [i.e., twice 10,000 minus 2,000].” Thus, by mentioning the dimension 18,000, the verse is alluding to these worlds.
וְזֶהוּ "וְשֵׁם הָעִיר מִיּוֹם ה’ שָׁמָּה" (יחזקאל מח, לה). כְּלוֹמַר, מִשֶּׁפָּנָה הַיּוֹם, ה’ שָׁמָּה. וְהַמִּקְדָּשׁ הוּא דֻּגְמַת זֶה הָעוֹלָם בְּג' חֲלָקָיו כַּאֲשֶׁר זָכַרְתִּי בַּהַקְדָּמָה. וּבָהֶם עָבִיד קֻדְשָׁא בְּרִיךְ הוּא בִּימָמָא כִּדְאִיתָא הָתָם (ע”ז ג:). זֶהוּ מַה שֶּׁנִּרְאֶה לַעֲנִיּוּת דַּעְתֵּנוּ.
This enables us to understand the deeper meaning of the statement,9This is the concluding phrase of Yechezkel. “And the name of the city from that day will be ‘God is there.’ ” The words, “from that day,” imply, “after the day has passed.” Thus, the verse should be understood as, “after the day has passed, God is there.” The word “day” refers to the era of the Beis HaMikdash, for, as mentioned in the introduction,10P. 10. the Beis HaMikdash resembles the world and its three divisions. This is where God is focused during the day, as our Sages explain, Even when the day has passed, God remains there. This is how this verse should be understood, in my humble opinion.
וּבְאַגָּדַת חֵלֶק (סנהדרין צז:) פֵּרְשׁוּ לְהַךְ קְרָא (יחזקאל מח, לה) עַל שׁוּרוֹת הַצַּדִּיקִים שֶׁסְּבִיב הַשְּׁכִינָה. דְּאָמַר רָבָא דָּרָא דְּקַמֵּי קֻדְשָׁא בְּרִיךְ הוּא תַּמְנֵי סְרֵי אַלְפֵי פַּרְסֵי הֲוַאי שֶׁנֶּאֱמַר (שם): "סָבִיב שְׁמֹנָה עָשָׂר אֶלֶף". וּפֵרֵשׁ רַשִׁ"י וְזֶה לְשׁוֹנוֹ: בִּירוּשָׁלַיִם שֶׁל מַעְלָה מִשְׁתָּעִי קְרָא בְּסוֹף יְחֶזְקֵאל, עכ"ל.
In the Aggadah in Tractate Sanhedrin,11See Sanhedrin 97b. this concluding verse is interpreted as referring to the rows of righteous men surrounding the Divine presence, as Ravva states, “[The rows of the righteous] who abide before the Holy One, blessed be He, equal 18,000 parsaos, as intimated by the verse, ‘The perimeter… will be 18,000.’ ” Rashi comments on that passage: “The verse at the end of the Book of Yechezkel is referring to Jerusalem in the spiritual realms.”
וְצָרִיךְ שֶׁתֵּדַע דְּמַה שֶּׁאָמַר רַשִׁ”י ‘בִּירוּשָׁלַיִם שֶׁל מַעְלָה מִשְׁתָּעִי קְרָא’ לָא אָתֵי לְאַפּוֹקֵי יְרוּשָׁלַיִם שֶׁל מַטָּה. דְּחַס לֵיהּ לְפוּמָא קַדִּישָׁא דִּיפּוּק מִינֵּיהּ כִּי הַאי מִלְּתָא. דִּפְשִׁיטָא [=מְדַבֵּר הַכָּתוּב. לֹא בָּא לְיַתֵּר אֶת יְרוּשָׁלַיִם שֶׁל מַטָּה. שֶׁלֹּא רָאוּי לוֹ לַפֶּה הַקָּדוֹשׁ שֶׁיֵּצֵא מִמֶּנּוּ כָּזֶה דָּבָר. שֶׁכֵּן פָּשוּט שֶׁ]דְּאֵין הַמִּקְרָא יוֹצֵא מִידֵי פְּשׁוּטוֹ, וְהָא וַדַּאי [וְזֶה בָּרוּר שֶׁ]דִּנְבוּאוֹת יְחֶזְקֵאל כְּמַשְׁמָעָן וְכִפְשָׁטָן הֵן. וַהֲרֵי בְּסֵפֶר יְחֶזְקֵאל עַצְמוֹ פֵּרֵשׁ רַשִׁ"י ז"ל (שם) בְּזֶה הַלָּשׁוֹן: הֶקֵּף הָעִיר י"ח אֶלֶף קָנִים כֵּן עוֹלֶה חֶשְׁבּוֹן רִבּוּעָהּ, עכ"ל. הֲרֵי שֶׁפֵּרֵשׁ לִקְרָא בִּירוּשָׁלַיִם שֶׁל מַטָּה כִּפְשָׁטָן שֶׁל הַדְּבָרִים. אֶלָּא דְּאַהָךְ קְרָא קַשְׁיָא, אַמַּאי כָּלִיל הַמִּדָּה שֶׁסְּבִיב הָעִיר וְלָא סַגִּי לֵיהּ בְּפֵרוּט כָּל הָרוּחוֹת שֶׁכְּבָר פֵּרְטָן, וַאֲנַן יָדְעִינַן כְּלָלָא דְּכֻלְּהוּהבפסוק ט”ז מפרט הכתוב את כל צדדי העיר בנפרד, וכפי שכתב רבינו לעיל בסמוך שבין הכל יש ח”י אלפים קנים. ובפסוק ל”ה חוזר הכתוב לומר שכלל ההיקף הוא ח”י אלף קנים, ורבינו מבאר שהחזרה באה לדרוש: ירושלים של מעלה.. וְעוֹד; מַאי אִכְפַּת לָן לְמֶחְשַׁב וּלְמֵידַע כְּלָלָא דְּרִבּוּעַ הָעִיר. אֶלָּא דְּאָתָא לְאַשְׁמְעִינַן הַךְ דְּרָשָׁא, דְּזֶה הַהֶקֵּף שֶׁל הָעִיר הוּא בְּמִסְפַּר וּבְמִפְקַד הַשּׁוּרוֹת שֶׁל צַדִּיקִים הַיּוֹשְׁבִים סְחוֹר סְחוֹר לִפְנֵי ה’. וּדְאָמַר רָבָא פַּרְסֵי, אֲפָרֵשׁ בְּסָמוּךְ בְּעֵזֶר ה’ יִתְבָּרַךְ.
It must be emphasized that when Rashi states that the verse refers to Jerusalem in the spiritual realms, he is not implying that the verse does not refer to the earthly city of Jerusalem. Heaven forbid that Rashi’s holy mouth would make such a statement, for a verse should never be taken entirely beyond its simple meaning.12See Rashi, Shabbos 63a. Instead, certainly, Yechezkel’s prophecy must be understood according to its simple meaning. Indeed, Rashi comments on the above verse in Yechezkel: “The perimeter of the city will be 18,000 measuring rods.This total can be reached by adding the lengths of its sides.” Thus, Rashi interprets the verse as referring to the earthly city of Jerusalem in accordance with the simple meaning of the verse. However, the Sages of the Talmud felt the verse had a deeper meaning because the city’s perimeter could be reached by adding together the lengths of its sides, which are clearly stated in the text. Furthermore, it is seemingly unnecessary to know the entire perimeter of the city. Therefore, the Sages explained that the text is teaching us that the city’s perimeter is equal in number to the rows of the righteous who abide in God’s presence. The term פַּרְסֵי used in that passage will be discussed below.
וּבֹא וּרְאֵה שֶׁאַף עַל פִּי שֶׁלֹּא נִשְׁמַר מִזֶּה רַשִׁ”י ז”ל בְּפֵרוּשׁוֹ זֶה שֶׁבְּחֵלֶק, אָמְנָם בְּסֻכָּה בְּפֶרֶק לוּלָב וַעֲרָבָה (מה:) מַיְתִי נַמִּי תַּלְמוּדָא לְהַךְ דְּרָבָא. וְשָׁם כָּתַב רַשִׁ"י בְּזֶה הַלָּשׁוֹן: "סָבִיב שְׁמֹנָה עָשָׂר אָלֶף" סֵיפֵיהּ דִּקְרָא "ה’ שָׁמָּה", דְּאַף עַל גַּב דְּבִירוּשָׁלַיִם שֶׁלֶּעָתִיד לָבֹא כְּתִיב קְרָא, דַּרְשִׁינַן לֵיהּ נַמִּי לְהָכִי, דְּמָקוֹם שֶׁשְּׁכִינָה שָׁמָּה, סוֹבְבִין אוֹתוֹ י”ח אֶלֶף, וְהֵם הַצַּדִּיקִים הַנְּתוּנִים לִפְנִים מִמַּלְאֲכֵי הַשָּׁרֵת, שֶׁנֶּאֱמַר (במדבר כג, כג): "כָּעֵת יֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל מַה פָּעַל אֵל". וְאוֹמֵר (ישעיה כג, יח) "לַיֹּשְׁבִים לִפְנֵי ה’ יִהְיֶה סַחְרָהּ", וְאוֹמֵר (ישעיה ל, כ) "וְהָיוּ עֵינֶיךָ רֹאוֹת אֶת מוֹרֶיךָ", עכ”ל.
Although Rashi did not clarify the difference between the literal meaning and the Aggadic reading in his commentary to Tractate Sanhedrin, the same teaching of Ravva is cited in Tractate Sukkah.13See Sukkah 45b. In his commentary to that source, Rashi focuses on this matter, stating: “The perimeter… will be 18,000.” The end of the verse is “God is there.”14It is because of these words that our Sages inferred that the verse could also refer to the rows of the righteous who abide in God’s presence. Although the verse is speaking of Jerusalem of the Ultimate Future, it is also understood as teaching that in the abode of the Divine presence, there will be 18,000 rows surrounding the Divine presence. This [i.e. the 18,000 rows] refers to the righteous who are located closer to Him than the ministering angels, as implied by the verses, “At that time, it will be asked of Yaakov and of Israel, ‘What has God wrought?’,”15Bamidbar 23:23. Note Rashi’s commentary to that verse, which explains that the angels will ask this question of the Jews, because at that time, i.e., in the Ultimate Future, the Jews will be showered with greater Divine love. “Her merchandise will be for those who sit before God,”16Yeshayahu 23:18. and “Your eyes will behold your Master.”17Ibid. 30:20.
הִנְּךָ רוֹאֶה כִּי נִשְׁמַר מִזֶּה, וְקַמַּקְשֶׁה לֵיהּ, דְּהָא בִּירוּשָׁלַיִם שֶׁלֶּעָתִיד לָבֹא כְּתִיב, וְתֵרֵץ דְּדַרְשִׁינַן לֵיהּ נַמִּי לְהָכִי וְכוּ’. וְיֵשׁ לְתָרֵץ שֶׁלֹּא פֵּרֵשׁ כָּךְ בְּפֶרֶק חֵלֶק, לְפִי שֶׁסָּמַךְ אַמַּה שֶּׁפֵּרֵשׁומדברי רבינו אפשר ללמוד כלל בפרש”י על הש”ס - רש”י סומך על מה שפירש לפני זה לפי הסדר. וכמו שמובא כלל זה על הרמב”ם בספרו היד החזקה (יד מלאכי כללי הרמב”ם ו) ועל פירש”י על התורה (ליקוטי שיחות חלק ה ע’ 251 הע’ 4 ובשוה”ג. ועיין כללי רש”י פרק ז). בְּסֻכָּה שֶׁהוּא קוֹדֵם אֵלָיו בְּסֵדֶר הַתַּלְמוּד. כִּי סֻכָּה בְּמוֹעֵד וְחֵלֶק בִּנְזִיקִין, וְסֵדֶר הַסְּדָרִים יָדוּעַ בַּפָּסוּק (ישעיה לג, ו) "וְהָיָה אֱמוּנַת עִתֶּיךָ חֹסֶן יְשׁוּעֹת", הִנֵּה עִתֶּיךָ שֶׁהוּא מוֹעֵד (שבת לא.) קוֹדֶם לִישׁוּעוֹת שֶׁהִיא נְזִיקִין (שם). וְתֵדַע שֶׁהֲרֵי לֹא הֵבִיא נַמִּי בְּחֵלֶק הַנְהוּ רְאָיוֹת עַל שֶׁיִּהְיוּ הַצַּדִּיקִים סְבִיב הַשְּׁכִינָה דְּמַיְתִי בְּסֻכָּה, אֶלָּא דְּסָמַךְ אַמַּאי דְּפֵרֵשׁ בְּסֻכָּה, וְלֹא רָצָה לִכְפֹּל אֲרִיכַת הַדְּבָרִים. וְלֹא פֵּרֵשׁ בְּחֵלֶק רַק מַה שֶּׁנִּדְרַשׁ הַפָּסוּק בִּירוּשָׁלַיִם שֶׁל מַעְלָה, וּפְשִׁיטָא וַהֲלָכָה מְרֻוַּחַת הִיא (שבת סג.) דְּאֵין הַמִּקְרָא יוֹצֵא מִידֵי פְּשׁוּטוֹ, וּכְבָר פֵּרֵשׁ כֵּן בְּסֻכָּה כִּדְכָּתִיבְנָא.
Thus, Rashi clarifies the matter, noting that although the verse is describing Jerusalem of the Future, it also teaches this concept. It is possible that Rashi did not mention this concept in his commentary to Sanhedrin, because he relied on what he had written in his commentary to Sukkah. Sukkah is part of the Order of Moed and thus precedes the Order of Nezikin in which Sanhedrin appears. To explain: Our Sages teach18See Shabbos 31a. that the Orders of the Mishnah follow the pattern alluded to in the verse,19Yeshayahu 33:6. “The faith of your times will provide the strength of your salvation….” In this verse, the phrase “your times” refers to the Order of Moed, and the word, “salvation,” refers to the Order of Nezikin. Since the phrase, “your times,” precedes the word, “salvation,” we know that the Order of Moed precedes the Order of Nezikin. Support for the concept that Rashi relied on his commentary to Sukkah when composing his commentary to Sanhedrin can be drawn from the fact that, in Sanhedrin, he did not cite the verses he cited in Sukkah as prooftexts in Sanhedrin, when explaining that there are righteous men who abide near the Divine presence. Rather than repeating himself, Rashi relied on his previous statements. Similarly, in Sanhedrin, he only mentioned the idea that the verse refers to the Jerusalem Above. Obviously, however, Rashi accepts the general principle that a verse should never be taken entirely beyond its simple meaning.
וְעוֹד אֲנִי אוֹמֵר, דִּלְהָכִי לֹא הֻצְרַךְ רַשִׁ"י ז"ל לְפָרֵשׁ בְּחֵלֶק דְּבִפְשָׁטֵיהּ מִשְׁתָּעִי, אֶלָּא דְּדַרְשִׁינַן נַמִּי מִנֵּיהּ הַךְ דְּרָשָׁה. לְפִי דִּבְדִבְרֵי רָבָא גּוּפֵיהּ מוּכָח בְּהֶדְיָא, דִּקְרָא כִּפְשׁוּטֵיהּ מַיְרִי.
Moreover, it is possible to say that in Sanhedrin, it is not necessary for Rashi to explain that the verse should be understood according to its simple meaning, as well as according to its Aggadic interpretation, because Ravva’s words themselves indicate that the verse should be understood literally.
דְּקַשְׁיָא בְּמַאי דְּאָמַר י"ח אֶלֶף פַּרְסֵי, וַהֲרֵי קְרָא בְּקָנִים מַיְרִי, וְאִם כֵּן הֲוָה לֵיהּ י"ח אֶלֶף קָנִים. אֶלָּא דִּקְרָא כִּפְשָׁטֵיהּ מַיְרִי בְּמִדַּת הָעִיר וּסְבִיבָהּ, שֶׁהִיא י"ח אֶלֶף קָנִים, אֲבָל הַכָּתוּב לֹא אָמַר הַקָּנִים בְּזֶה הַמִּקְרָא (לְפִי) [כְּדֵי] שֶׁתִּדָּרֵשׁ מִנֵּיהּ זוֹ הַדְּרָשָׁה, שֶׁהָעִיר הִיא כְּנֶגֶד שׁוּרוֹת הַצַּדִּיקִים שֶׁל מַעְלָה שֶׁהֵם י"ח אֶלֶף. וְלֹא בְּקָנִים הַמִּדָּה הַהִיא, כִּי אִם בְּפַרְסָאוֹת, שֶׁכֵּן הַמִּדּוֹת שֶׁל מַעְלָה נִמְדָּדוֹת כָּךְ בְּפַרְסָאוֹת, כִּדְאַשְׁכְּחָן בְּפִרְקֵי הֵיכָלוֹת לְרַבִּי יִשְׁמָעֵאל כֹּהֵן גָּדוֹל (פרק טז). וְהַטַּעַם, לְפִי שֶׁהִיא הַמִּדָּה הַמְרֻבָּה שֶׁבַּמִּדּוֹת. וּלְפִיכָךְ הַפַּיְטָן בְּפָרָשַׁת שְׁקָלִים (פיוט המתחיל אז ראית) כְּשֶׁמּוֹדֵד הַמִּדּוֹת וּמְחַלְּקָן, הוּא מַתְחִיל בְּפַרְסָה, וּמְחַלְּקָהּ עַד לַקְּטַנָּה שֶׁבַּמִּדּוֹת. לְפִי שֶׁהִיא הַגְּדוֹלָה, כֵּיוָן שֶׁנִתְּנוּ הַשִּׁעוּרִין שֶׁלְּמַעְלָה לִמְדֹּד בָּהּ.
To explain: The fact that Ravva mentions 18,000 parsaos represents a difficulty, for the verse uses measuring rods as a measure of length, not parsaos. Therefore, Ravva should have mentioned measuring rods, not parsaos. This discrepancy can be resolved by explaining that the wording of the verse alludes to its twofold meaning: According to its literal meaning, the verse is discussing the city’s perimeter, stating that it will measure 18,000 measuring rods. Nevertheless, the verse does not explicitly mention measuring rods, enabling its meaning to be expanded to include its Aggadic interpretation: that the city will have a parallel in the spiritual realms, where the 18,000 rows of righteous men surround the Divine presence. These rows are measured in parsaos, and not in measuring rods, for in the spiritual realms, measurements are taken in parsaos, as is obvious from Sefer Heichalos.20See Sefer Heichalos, ch. 12. Sefer Heichalos is an early Kabbalistic text, dating from the Mishnaic period. Measurements are taken in parsaos in the spiritual realms because they are the largest measure of length referred to in Talmudic literature. Thus, when the liturgical hymn for Parshas Shekalim21Tosafos Yom Tov is referring to Az Rayisi, a hymn composed by Rav Elazar HaKalir. mentions the different measures of length, it begins with parsaos, for they are the largest measure.
וְהַשְׁתָּא דִּבְדִבְרֵי רָבָא גּוּפֵיהּ שָׁמְעִינַן דִּקְרָא כִּפְשׁוּטֵיהּ מַיְרִי, דְּכֵיוָן שֶׁאָמַר הוּא פַּרְסָה, וְהַכָּתוּב מַיְרִי בְּקָנִים, הוֹרָה בָּזֶה שֶׁדְּבָרָיו הֵם דְּרָשָׁה, זוּלַת פְּשַׁט הַכָּתוּב שֶׁבִּמְקוֹמוֹ הוּא מוּנָח. לְפִיכָךְ לֹא הֻצְרַךְ רַשִׁ"י ז"ל לִשְׁמֹר עַצְמוֹ מִן הַטָּעוּת, כֵּיוָן שֶׁנִּגְלָה סְתִירָתוֹ בְּדִבְרֵי רָבָא עַצְמוֹ. אֲבָל בְּפֶרֶק לוּלָב וַעֲרָבָה לָא גָּרְסִינַן בְּדִבְרֵי רָבָא פַּרְסֵי, לְפִי שֶׁבְּפֶרֶק זֶה לָאו מְקוֹם אַגָּדוֹת הוּא, וְלֹא הוּבָא אֶלָּא לְהַקְשׁוֹת מִנֵּיהּ. וְאַף עַל גַּב דִּבְחֵלֶק נַמִּי הוּבָא לְהַקְשׁוֹת מִנֵּיהּ, מִכָּל מָקוֹם הוֹאִיל וּפִרְקָא דְּאַגָּדָה הוּא, חָס בַּעַל הַלָּשׁוֹן לַהֲבִיאוֹ בִּשְׁלֵמוּתוֹ. וְכֵיוָן דִּבְפֶרֶק לוּלָב וַעֲרָבָה לָא גָּרְסִינַן פַּרְסֵי, לֹא נֵדַע, אִם כֵּן, אִם בָּא רָבָא לְהוֹצִיא הַמִּקְרָא מִפְּשׁוּטוֹ אוֹ לֹא. לְפִיכָךְ הֶאֱרִיךְ רַשִׁ”י וּפֵרֵשׁ בָּאֲרוּכָה, דְּאַדְּרַבָּה עַל כָּל פָּנִים הַמִּקְרָא בִּפְשׁוּטוֹ הוּא קָאֵי, אֶלָּא דְּדָרְשִׁינַן לֵיהּ נַמִּי לְהָכִי וְכוּלֵּי.
On this basis, it can be said that Ravva’s statement itself indicates that a distinction can be made between the verse’s simple meaning and its Aggadic interpretation, for the verse mentions measuring rods and Ravva mentions parsaos. Therefore, it is not necessary for Rashi to highlight this point. Tractate Sukkah, by contrast, does not quote Ravva as discussing parsaos. The rationale is that, in contrast to the passage in Sanhedrin, the passage in Sukkah is not a collection of Aggadic teachings. Ravva’s teaching is only cited there as a basis for a question concerning the lesson preceding it. True, in Sanhedrin, Ravva’s statement is also cited as a basis for a question. Nevertheless, that entire passage is of an Aggadic nature, and so the author brought the Aggadic text in full. Since parsaos are not mentioned in Tractate Sukkah, there Rashi felt it necessary to elaborate and explain that the verse’s Aggadic interpretation does not contradict its simple meaning.
וּמֵעַתָּה מַה שֶּׁכָּתְבוּ הַתּוֹסָפוֹת בְּסֻכָּה (מה: ד”ה סביב) דְּלָא גָּרְסִינַן פַּרְסֵי, דְּאַטּוּ פַּרְסֵי מִי כְּתִיב בַּקְּרָא וְכוּ'. וְאִם כֵּן, בְּפֶרֶק חֵלֶק נַמִּי לָא גָּרְסִינָן, אֶלָּא שֶׁלֹּא נִתְחַבְּרוּ שָׁם הַתּוֹסָפוֹת. לְדִידַן לֵיתָא, אֶלָּא דְּרָבָא וַדַּאי פַּרְסֵי קָאָמַר, אַף עַל גַּב דִּקְרָא בְּקָנִים מַיְרִי, דְּלָא אֲתָא אֶלָּא לְמִדְרַשׁ מִקְּרָא, דְּיֵשׁ לְמַעְלָה שׁוּרוֹת הַצַּדִּיקִים כָּל כָּךְ בְּמִסְפַּר י"ח אֶלֶף, וְדוּן מִנָּהּ וְאוּקִי בְאַתְרָהּ, דְּרַבָּנָן קִים לְהוּ הָכִי בְּפֶרֶק ד' דִּשְׁבוּעוֹת (לא.). וְהִלְכָּךְ אוּקְמִי בְּאַתְרָהּ, דְּהָתָם הַמִּדּוֹת בְּפַרְסָאוֹת, כִּדְפֵרַשְׁתִּי. אֶלָּא דְּלָא גָּרְסִינַן בְּסֻכָּה [פַּרְסֵי, לְפִי] שֶׁנִּשְׁמַט מִבַּעַל הַלָּשׁוֹן, כֵּיוָן שֶׁאֵין לוֹ צֹרֶךְ [בְּכָךְ] בְּקֻשְׁיָתוֹ שֶׁמַּקְשֶׁה מִמֶּנּוּ, וּבְחֵלֶק, דְּהוּא פִּרְקָא דְּאַגַּדְתָּא, חָשׁ לַהֲבִיאוֹ כֻּלּוֹ.
On this basis, Tosafos’ commentary to the passage in Sukkah should be discussed. Tosafos emphasizes that parsaos should not be mentioned in Ravva’s teaching, since parsaos are not mentioned in the verse. It would appear that Tosafos’ intent is that the term parsaos should not be mentioned in Sanhedrin either. Tosafos does not mention this point in Sanhedrin. However, this is not unusual, because there are few glosses from Tosafos for that chapter in Sanhedrin. According to our understanding, however, parsaos should be mentioned in Ravva’s teaching even though the verse mentions measuring rods. For Ravva is interpreting the verse in an Aggadic sense, as referring to the rows of the righteous surrounding the Divine presence. As such, we should follow the guidance in Tractate Shevuos, which instructs us to,22Shevuos 31a. “Derive insight from one source and apply it in another context.” In our context, the insight from the verse can be applied to the rows of angels, where the wording parsaos is appropriate. In Tractate Sukkah, the term parsaos is not appropriate. Accordingly, it is not mentioned there. However, the term parsaos is mentioned in Tractate Sanhedrin, because that tractate is of an Aggadic nature.
וְאִם נְפָרֵשׁ כַּפֵּרוּשׁ הָרִאשׁוֹן שֶׁכָּתַבְנוּ בְּיִשּׁוּב רַשִׁ”י ז”ל, וְלֹא נִתְלֶה הַדָּבָר בְּחִלּוּף גִּרְסָאוֹת, נִרְאֶה בְּעֵינַי דְּאַף בְּסֻכָּה גָּרְסִינַן פַּרְסֵי מִטַּעַם דְּפָרִישְׁנָא, דְּהַמִּדּוֹת שֶׁלְּמַעְלָה הֵם בְּפַרְסָאוֹת. וּמַה שֶּׁלֹּא נִכְתַּב בַּסֵּפֶר, הוּא מֵהַסּוֹפֵר שֶׁרָאָה לְפָנָיו דִּבְרֵי הַתּוֹסָפוֹת, לְפִיכָךְ מְחָקוֹ. וּבְחֵלֶק, שֶׁלֹּא רָאָה דִּבְרֵיהֶם לֹא מְחָקוֹ. אֲבָל הָיָה כָּתוּב בִּשְׁנֵי הַמְּקוֹמוֹת כְּמוֹ שֶׁהֵם דִּבְרֵי הַתּוֹסָפוֹת, וְגָרְסִינָן לֵיהּ שַׁפִּיר.
According to our first explanation of why Rashi did not mention the simple meaning of the verse in his commentary to Sanhedrin,23I.e., that Rashi relied on his commentary to the passage in Sukkah. it seems that the text in Sukkah should also mention parsaos. The rationale is that measurements in the spiritual realms are made in parsaos, as mentioned above. The reason this version is not found in the text of the Talmud, is that the scribe who composed the standard version saw Tosafos’ statements and therefore omitted the word parsaos. In Sanhedrin, by contrast, there is no commentary by Tosafos on this passage. Hence, the word was not omitted. In truth, as Tosafos mentioned, the word parsaos was originally found in both passages, and – according to our understanding – belongs in both.
וְהִנֵּה, זָכִינוּ לְדֵין שֶׁאֵין לִטְעוֹת בְּדִבְרֵי רַשִׁ"י ז"ל כַּאֲשֶׁר חָשְׁבוּ לִדְחוֹת הַנְּבוּאָה הַזֹּאת מִפְּשָׁטָהּ, וְרָצוּ לְהִסְתַּיֵּעַ מִדִּבְרֵי רַשִׁ"י שֶׁבְּחֵלֶק, כְּמוֹ שֶׁזְּכָרָםזבהפריכו את טענות הנוצרים שכאילו הנבואה הזאת כבר התקיימה, ומה שלא ראינו בגשמיות את דברי הנבואה, הוא בגלל שלטענתם, הנבואה הזאת מכוונת רק לענינים רוחניים, עיי”ש שהאריך בזה. הָרִי"א ז"ל (יחזקאל מה, א) וּדְחָאָם גַּם כֵּן בִּלְשׁוֹן רַשִׁ"י דִּבְפֶרֶק לוּלָב וַעֲרָבָה. אֶלָּא שֶׁאֲנַחְנוּ הִרְחַבְנוּ פֹּה, הִגְדַּלְנוּ לְשׁוֹן פַּרְסֵי דְּאָמַר רָבָא, וְכֵן בְּטַעַם מַה נִּשְׁתַּנָּה פֶּרֶק חֵלֶק דְּלֹא פֵּרֵשׁ רַשִׁ"י הָתָם כְּמוֹ בְּסֻכָּה. אֲבָל שְׁנֵינוּ לְדָבָר אֶחָד נִתְכַּוַּנּוּ, לְהַעֲמִיד הַדְּבָרִים כִּפְשָׁטָן, כַּאֲשֶׁר בֵּאַרְנוּ עַד הֵנָּה הַכֹּל בְּבֵאוּר רָחָב וּמְפֹרָשׁ בִּכְלָל וּבִפְרָט, וְעֵינֶיךָ הָרוֹאוֹת כִּי יִסְבְּלוּ הַכְּתוּבִים פֵּרוּשֵׁנוּ שֶׁעַל פִּי הַמְּפָרְשִׁים, יָפֶה יָפֶה.
With the above interpretations, we have merited to explain that one should not err when studying Rashi’s words, as did some who wished to claim that Yechezkel’s prophecy should not be interpreted according to its simple meaning and sought to support their assertion by citing Rashi’s commentary in Sanhedrin, as stated by Rav Yitzchak Abarbanel.24Abarbanel, Yechezkel 45:1. Rav Yitzchak Abarbanel, however, refutes their claim, citing Rashi’s commentary to Sukkah. We elaborated, and also explained Rashi’s use of the term parsaos, and the difference between his commentary in Sanhedrin and in Sukkah. Nevertheless, fundamentally, we both shared the same intent: to emphasize that Yechezkel’s prophecy should be interpreted according to its simple meaning, as we explained in great detail. As a reader can see, the verse can be understood according to our interpretation, which is based on the words of the commentaries.
וְעִם הֱיוֹת שֶׁאֵין אֲנִי גּוֹזֵר אֹמֶר, שֶׁכָּל מַה שֶּׁפֵּרַשְׁתִּי הוּא מֻכְרָח שֶׁיִּהְיֶה כָּךְ מַמָּשׁ כִּדְבָרַי, כִּי מִי יוֹדֵעַ, דְּלֹא נָבִיא אָנֹכִי וְלֹא בֶּן נָבִיא, וְאַף לֹא מֵחָכְמָה אוֹ מֵרוּחָא יְתֵירָא דְּאִית בִּי יָכִילְנָא לְמֵימַר הָכִי. אֶלָּא מַה דְּגַלֵּי לָן אֱלָקָא דִּשְׁמַיָּא בְּפֵרוּשׁ הַמְּפָרְשִׁים, וּבִפְרָט בְּדִבְרֵי רַשִׁ"י רֹאשׁ הַמְּפָרְשִׁים, אוֹתוֹ הִגַּדְנוּ הַיּוֹם. וַאֲשֶׁר לוֹ לֵב לָדַעַת, יֵדַע וְיָבִין אַף יַשְׂכִּיל יוֹתֵר מֵהֵמָּה, וְאוּלַי יְפָרֵשׁ בְּאֹפֶן אַחֵר יִסְבְּלוֹ הַכָּתוּב יוֹתֵר, כְּמוֹ שֶׁשְּׁלֹשָׁה הַמְּפָרְשִׁים רַשִׁ”י רַדַ”ק וְרִי”א שֶׁלִּקַּטְנוּ בְּפֵרוּשֵׁיהֶם, שְׁלָשְׁתָּן לֹא בְּכָל מָקוֹם לְדַעַת אַחַת יַטּוּ שִׁכְמָם.
I do not assert that it is necessary to accept my entire explanation. Who knows whether I am correct? I am not a prophet, nor the son of a prophet. My words do not emanate from wisdom or from a special spirit; they are nothing more than what the God of heaven revealed to me in the understanding of the words of the classic commentaries and, in particularly, the words of Rashi, the foremost among them. Perhaps someone with a discerning heart will understand, comprehend, and conceptualize these ideas better than I do, and offer a different interpretation that will fit the meaning of the words more closely. After all, the three commentaries on whose work our work is based (i.e. Rashi, Radak, and Rav Yitzchak Abarbanel) do not always agree regarding every matter.
אָמְנָם נִרְאֶה מִזֶּה, שֶׁהַנְּבוּאָה כִּפְשׁוּטָהּ וּכְמַשְׁמָעָהּ, אַחֲרֵי שֶׁסּוֹבֵל זֶה הַפֵּרוּשׁ. וְלָמָּה זֶּה נִדְחֵהוּ וְנֹאמַר כִּי אֵינוֹ, וַהֲרֵי יוּכָל לִהְיוֹת שֶׁיִּהְיֶה כָּךְ וְכָךְ. וְאִם תְּפָרֵשׁ בִּפְשָׁטָן שֶׁל הַדְּבָרִים פֵּרוּשׁ אַחֵר הַיּוֹתֵר מְרֻוָּח כְּפִי לְשׁוֹן וְסֵדֶר הַכְּתוּבִים, אֲנַעְנַע לְךָ רֹאשִׁי וִיהִי כֵן. אֲבָל לִדְחוֹת הַכְּתוּבִים מִפְּשָׁטָן וּמִמַּשְׁמָעָן, כֵּיוָן שֶׁיֵּשׁ בָּהֶן פְּשׁוּטוֹ וּמַשְׁמָע נִגְלֶה, זֶה אִי אֶפְשָׁר כְּלָל וּכְלָל.
Nevertheless, since the commentary given does enable us to understand Yechezkel’s prophecy according to its simple meaning, there is no reason to reject it. It is possible that it is true. If, however, someone else will offer a different explanation of the verses that presents their simple meaning more effectively, I will happily bow my head in acceptance of it. However, it is impossible to say that the verses can be understood only in an abstract, metaphoric sense, when there is a way to understand them according to their simple meaning.25From the words of Rav Yitzchak Abarbanel (in his commentary to Yechezkel 45:1, portions of which are cited below), it is possible to surmise why Tosafos Yom Tov elaborates at such great length regarding the necessity to understand Yechezkel’s prophecy according to its simple meaning. In that source, Rav Yitzchak Abarbanel rebuts the argument advanced by Christian scholars who maintained that the prophecy should only be interpreted in a metaphoric, spiritual context, but that it was never meant to be understood in physical terms. Seemingly, Tosafos Yom Tov also felt it necessary to negate that interpretation.
וְאַף בְּבוֹאֲךָ לְחֶשְׁבּוֹן שְׁלֹשֶׁת חֶלְקֵי הַתְּרוּמָה הַגְּדוֹלָה, שֶׁהֵם תְּרוּמַת הַכֹּהֲנִים שֶׁבָּהּ הַמִּקְדָּשׁ, וּתְרוּמַת לְוִיִּים וּתְרוּמַת הָעִיר יְרוּשָׁלַיִם, שְׁלָשְׁתָּן כ"ה אֶלֶף קָנִים אֹרֶךְ בְּרֹחַב כ"ה אֶלֶף קָנִים מְרֻבָּע, וְנִתְבָּאֵר (בפתיחה) שֶׁהַקָּנֶה שֵׁשׁ בָּאַמָּה - הִנֵּה לֹא יַעֲלוּ כִּי אִם ק"נ אֶלֶף אַמָּה אֹרֶךְ בְּרֹחַב ק"נ אֶלֶף אַמָּה. וְיָדַעְתָּ שֶׁכָּל אַלְפַּיִם אַמָּה הוּא מִיל, הֲרֵי שֶׁבֵּין הַכֹּל רַק ע"ה מִילִין עַל ע"ה מִילִין כְּמוֹ שֶּׁכָּתַבְנוּ בִּפְתִיחַת דְּבָרֵינוּ, וַעֲדַיִן לֹא הִגַּעְנוּ לְי"ט פַּרְסָאוֹת עַל י"ט פַּרְסָאוֹת, כִּי אַרְבַּעַת מִיל הִיא כָּל פַּרְסָה כְּמוֹ שֶׁיִּסֵּד הַפַּיְטָן (לפרשת שקלים פיוט המתחיל אז ראית).
There will be three portions of the Terumah Gedolah: a) terumas hakohanim, in which the Beis HaMikdash will be located, b) terumas haleviim, and c) the terumah of the city of Jerusalem. Each area will be a square, measuring 25,000 measuring rods by 25,000 measuring rods. As explained in the preface,26P. 20. the angel’s measuring rod was 6 cubits long. Thus, the area of each of these sections will only measure 150,000 cubits by 150,000 cubits. Now, a mil equals 2000 cubits. Thus, these areas will measure 75 mil by 75 mil, as we stated at the outset. Thus, since a parsa is equal to 4 mil,27The hymn entitled Az Rayisi composed by Rav Elazar HaKalir. each of the three parts of the Terumah Gedolah will be a square, which is just a bit less than 19 parsaos,2818.75 parsaos to be precise. as stated in the piyyutim.
*וְצֵא וַחֲשֹׁב כַּמָּה מְכֻוָּן זֶה הַחֶשְׁבּוֹן, עִם הָא דִּתְנַן בְּפֶרֶק קַמָּא דְּתַעֲנִית (י.): ט”ו יוֹם אַחַר הֶחָג, כְּדֵי שֶׁיַּגִּיעַ אַחֲרוֹן שֶׁבְּיִשְׂרָאֵל לִנְהַר פְּרָת. וְהִנֵּה נְהַר פְּרָת הוּא בִּצְפוֹן אֶרֶץ יִשְׂרָאֵל, שֶׁכֵּן הוּא בֵּין אֶרֶץ יִשְׂרָאֵל לְבָבֶל, כִּדְאִיתָא בְּפֶרֶק עֲשָׂרָה יוּחֲסִין (קידושין עא:), וּכְפֵרוּשׁ רַשִׁ”י בִּתְחִלַּת סֵפֶר יְהוֹשֻׁעַ (א, ד) "מֵהַמִּדְבָּר וְגוֹ' עַד הַנָּהָר הַגָּדוֹל נְהַר פְּרָת" שֶׁבִּצְפוֹן אֶרֶץ יִשְׂרָאֵל. וּמֵעַכְשָׁיו הַלָּן בָּעִיר שֶׁהִיא בְּנֶגֶב הַתְּרוּמָה, וּמַשְׁכִּים וְהוֹלֵךְ עַד נְהַר פְּרָת, יֵשׁ לוֹ לַהֲלֹךְ רֹחַב שְׁמוֹנֶה רְצוּעוֹת, שֶׁכָּל אַחַת רָחְבָּהּ ע"ה מִילִין, שֶׁהֵן תְּשַׁע עֶשְׂרֵה פַּרְסָאוֹת פָּחוֹת מִיל. שֶׁהֲרֵי שִׁבְעָה שְׁבָטִים הֵן בִּצְפוֹן הַתְּרוּמָה כְּמוֹ שֶׁכָּתַבְנוּ בִּפְתִיחַת דְּבָרֵינוּ, וְח’ פְּעָמִים י”ט פַּרְסָאוֹת עוֹלִין קנ”ב פַּרְסָאוֹת. וּתְנַכֶּה ח' מִילִין מֵהֵן שֶׁהֵן ב' פַּרְסָאוֹת, יִשָּׁאֲרוּ ק"נ [פַּרְסָאוֹת] שֶׁהוּא מַהֲלַךְחובתוי”ט (תענית א, ג), הביא רבינו את כל דבריו כאן, אלא שהוסיף בסופו הגהה וז”ל: [ואל תתמה על השבתות שבתוך אלו הט”ו יום, שהרי אפשר שילך ע”י בורגנים. כדאיתא פרק שואל במסכת שבת דף ק”ן ע”ב. וגם ע”י עיבורי עיר. כמ”ש בטור סימן שצ”ח. והואיל ואפשר להיות כן, שיערו חכמים בכך ימים, כיון שאפשר שאין השבתות מעכבות]: חֲמִשָּׁה עָשָׂר יוֹם כְּדִתְנִינַן. (מהדורא בתרא).
This reckoning concurs precisely with the mishnah in Taanis, ch. 1,29Taanis 10a. which states that the prayers for rain were delayed 15 days after the conclusion of the Sukkos festival, to enable the last of the pilgrims to reach his home on the Euphrates River. The Euphrates is in the north of Eretz Yisrael, and serves as a border between Eretz Yisrael and Babylonia, as stated in Kiddushin,30See Kiddushin 71b. and as stated by Rashi in his commentary to the verse in the beginning of Yehoshua:31Yehoshua 1:4. “From the desert… until the great river, the Euphrates.” There are seven tribes whose portions are north of the Great Terumah. Thus, a festive pilgrim who sojourns in the city,32I.e., Jerusalem of the Future. See the map of the future division of Eretz Yisrael above. which is in the southern portion of the Great Terumah, will have to pass through eight portions of land on his journey home. Each of these portions is 75 mil wide. If we round up the amount of parsaos in each area, the pilgrim will have to travel through 8 * 19 parsaos, or 152 parsaos, on his way home. However, as we explained above, each mil only equals 18.75 parsaos. Therefore, we now have to deduct the extra .25 parsaos we added to each mil. If we multiply .25 parsaos by the 8 mil the pilgrim is traveling through, we see that we have to deduct 2 parsaos from the 152 parsaos arrived at above, leaving us with a total of 150 parsaos. Our Sages calculated that a person walks 40 mil, i.e., 10 parsaos, a day.33See Pesachim 94a. Thus, it will be a 15 day journey from Jerusalem to the Euphrates.34Mahadura Basra. Tosafos Yom Tov elaborates on this concept in his commentary to Taanis 1:3. In that source, he also explains that there are halachic rationales that would allow a person to continue walking on Shabbos. Thus, the Mishnah’s words “a fifteen-day journey” could be understood literally.
וְהַכָּתוּב מְבָאֵר עוֹד, שֶׁמֶּרְחַב יְרוּשָׁלַיִם רַק אַרְבַּעַת אֲלָפִים וַחֲמֵשׁ מֵאוֹת קָנִים עַל אַרְבַּעַת אֲלָפִים וַחֲמֵשׁ מֵאוֹת קָנִים, שֶׁהֵן כ"ז אֶלֶף אַמָּה עַל כ"ז אֶלֶף אַמָּה - עוֹלִים לְי”ג מִיל וּמֶחֱצָה, שֶׁהוּא מַהֲלַךְ אָדָם בֵּינוֹנִי בִּשְׁלִישׁ אֶחָד מִן הַיּוֹם בְּקֵרוּב. כִּי הָא דְּאָמַר רַבָּה בַּר בַּר חָנָה, כַּמָּה מַהֲלַךְ אָדָם בֵּינוֹנִי בְּיוֹם עֲשָׂרָה פַּרְסָאוֹת וְכֻלֵּי, בִּפְסָחִים בְּפֶרֶק מִי שֶׁהָיָה טָמֵא (צד.). וְהִנֵּה אֵין זֶה רָחוֹק שֶׁיִּהְיֶה מֶרְחַב הָעִיר כָּל כָּךְ, אֲבָל קָרוֹב הַדָּבָר אֵלֵינוּ. שֶׁהֲרֵי נִינְוֵה הָיְתָה עִיר גְּדוֹלָה לֵאלֹקִים מַהֲלַךְ שְׁלֹשֶׁת יָמִים (יונה ג, ג), כָּל שֶׁכֵּן שֶׁיְּרוּשָׁלַיִם, בְּעֵת הַגְּאֻלָּה שֶׁיִּנְהֲרוּ אֵלֶיהָ גּוֹיִם רַבִּים, שֶׁיִּהְיֶה מֶרְחָבָהּ הַתְּשִׁיעִית מִמֶּנָּה. וְהֵעִיד הָרִי"א ז"ל (יחזקאל מה, א) שֶּׁגַּם מִצְרַיִם הַיּוֹם גְּדוֹלָה מֵהַמִּדָּה הַזֹּאת.
The narrative in Yechezkel states that Jerusalem will occupy a square measuring 4500 measuring rods by 4500 measuring rods (i.e. 27,000 cubits by 27,000 cubits, or 13 ½ mil by 13 ½ mil), a distance that a person could walk in about a third of a day. It is not at all far-fetched to say that the city will be that large. Indeed, Nineveh was,35Yonah 3:3. “a three-day walk [wide].” How much more so can this be said of Jerusalem in the time of the Redemption, when many nations will stream to her. Certainly, it could be a ninth of that size. Indeed, Rav Yitzchak Abarbanel36See Abarbanal, Yechezkel 45:1. states that the city of Egypt was larger than that in his day.
וְכָתַב עוֹד הָרִי”א (שם) הִנֵּה יִרְמְיָה אָמַר בְּפֵרוּשׁ (ירמיה לא, לז-לט) ""הִנֵּה יָמִים בָּאִים נְאֻם ה’ וְנִבְנְתָה הָעִיר מִמִּגְדַּל חֲנַנְאֵל (עַד) שַׁעַר הַפִּנָּה וְגוֹ’ וְכָל הָעֵמֶק הַפְּגָרִים וְגוֹ’ עַד נַחַל קִדְרוֹן עַד פִּנַּת שַׁעַר הַסּוּסִים מִזְרָחָה קֹדֶשׁ לַה’" וְכוּ’. הַאִם יִסְבְּלוּ שְׁמוֹת הַמְּקוֹמוֹת הַלָּלוּ, הַמְּפֻרְסָמִים סְבִיב יְרוּשָׁלַיִם, פֵּרוּשׁ אַחֵר מִמַּשְׁמָעָן וּפְשָׁטָן שֶׁל הַדְּבָרִים.
To emphasize that the prophecies should be understood according to their simple meaning, Rav Yitzchak Abarbanel also cites Yirmeyahu’s prophecy concerning Jerusalem in the Ultimate Future, saying:37Yirmeyahu 31:37-39. “ ‘Behold, days are coming,’ says God, ‘when the city shall be built… from the Tower of Chananel to the Corner Gate… and the entire Valley of the Corpses… as far as the brook of Kidron, to the corner of the Horse Gate toward the east, it shall be consecrated to God.’ ” Rav Yitzchak Abarbanel asks: The names of these places are well-known landmarks in the surroundings of Jerusalem. Can it be said that the names of these landmarks should be understood in any way other than their simple meaning?
וּמִלְּבַד מַה שֶּׁבְּדִבְרֵי יְחֶזְקֵאל בַּנְּבוּאָה הַזֹּאת, מֵעִנְיַן סֵדֶר הַקָּרְבָּנוֹת וְהַקְרָבָתָם, וַחֲנֻכַּת הַמִּזְבֵּחַ, וַעֲבוֹדוֹת הַכֹּהֲנִים וְהַלְוִיִּם, וְחֵלֶק הַנָּשִׂיא וְהַקְרָבַת קָרְבְּנוֹתָיו וַאֲשֶׁר יִתֵּן לְבָנָיו וְלַעֲבָדָיו, וַחֲלֻקַּת הָאָרֶץ בִּשְׁמוֹת הַשְּׁבָטִים וְשַׁעֲרֵי יְרוּשָׁלַיִם עַל שְׁמוֹתָן - שֶׁאֵלּוּ הַדְּבָרִים מוֹרִין בָּאֶצְבַּע עַל פְּשָׁטָן שֶׁל עִנְיָנִים כֻּלָּם. וְעוֹד שֶׁאַחֲרֵי שֶׁרַבִּים מֵהַדְּבָרִים הָאֵלֶּה אֲשֶׁר זָכַר הַנָּבִיא פֹּה, הָיָה בְּבִנְיַן בֵּית ה' שֶׁעָשָׂה שְׁלֹמֹה, וּבְבִנְיַן בַּיִת שֵׁנִי גַּם כֵּן. וְאִם הָיוּ שָׁם בְּפֹעַל וֶאֱמֶת, לָמָּה לֹא נְקַבֵּל בַּמָּקוֹם הַזֶּה כָּכָה, וּנְפָרְשָׁהּ בְּדֶרֶךְ צוּרָה וְדִמְיוֹנוֹת וְחֶזְיוֹנוֹת. עַל כֵּן, אֲנַחְנוּ נֵלֵךְ בְּשֵׁם ה' אֱלֹקֵינוּ, לְקַיֵּם וּלְהַאֲמִין שֶׁכָּל הַנְּבוּאָה הַזֹּאת הִיא כִּפְשׁוּטָהּ, וְשֶׁנִּבֵּא אוֹתָהּ יְחֶזְקֵאל לֶעָתִיד לָבֹא וְכוּ', עַד כָּאן דִּבְרֵי פִּי חָכָם חֵן. וְעוֹד הֶאֱרִיךְ לְהָבִיא פְּרָטֵי הַדְּבָרִים שֶׁבִּנְבוּאָה זוֹ שֶׁאֵינָן סוֹבְלִין כִּי אִם פְּשׁוּטָן שֶׁל הַדְּבָרִים, וַאֲנַחְנוּ קִצַּרְנוּ.
Moreover, in this prophecy, Yechezkel speaks of the order of the sacrifices and how they will be offered, the dedication of the Altar, the service of the kohanim and the Levites, the portion to be given to the Nasi, his offering of his sacrifices, the presents he will give to his sons and servants, the division of the land into tribal portions and the gates of Jerusalem, mentioning them by name. All this clearly indicates that the prophecies are meant to be understood literally. Moreover, many of the matters described here by the prophet existed in the First and Second Batei HaMikdash. If then, those matters existed in a physical sense, why not say that the same applies to the Ultimate Future as well? Why say, that the prophecies must be understood only abstractly and metaphorically? Instead, “we will go forth in the name of God, our Lord,”38Cf. Michah 4:5. maintaining the faith that this prophecy is to be understood simply, and that Yechezkel delivered it in anticipation of the Ultimate Future. The above are the words of Rav Yitzchak Abarbanel, who elaborated at even greater length to demonstrate that this prophecy should be understood in simple, physical terms. We have condensed his words.
וְאַחֲרֵי שֶׁהַדְּבָרִים יִסְבְּלוּ פֵּרוּשׁ הַפְּשָׁט, וְלָאֹה יִלְאֶה הַמְבַקֵּשׁ לַחְתֹּר אַחַר פֵּרוּשׁ הַדְּבָרִים לַהֲוָיוֹת וְרוּחָנִית, אִם כֵּן יֵשׁ לָנוּ לְהַאֲמִין בַּפֵּרוּשׁ הַפָּשׁוּט. וְאִם יֵשׁ בּוֹ פְּנִימִית וְרוּחָנִית, הֲלֹא קָרֹה יִקְרֶה לַנְּבוּאָה הַזֹּאת כְּמוֹ שֶׁקָּרָה לְכָל הַנְּבוּאוֹת וְהַמַּעֲשִׂים שֶׁנַּעֲשׂוּ בְּפֹעַל מִיּוֹם בְּרֹא אֱלֹקִים הָאָדָם אֶל הָאָרֶץ. שֶׁיֵּשׁ לְכֻלָּם רֶמֶז וְצוּרָה פְּנִימִית אַף עַל פִּי שֶׁנַּעֲשָׂה בְּגַשְׁמִיּוּת, כַּנִּזְכַּר בַּזֹּהַר פָּרָשַׁת בְּהַעֲלֹתְךָ (קנב א על הפסוק במדבר ט, א) עַיֵּן שָׁם. אֲבָל לְעוֹלָם הַדְּבָרִים הַמּוֹרִין בִּפְשָׁטָן הֵן רִאשׁוֹנָה יִסָּעוּ לְדִגְלֵיהֶם, וְאַחֲרֵיהֶם בִּפְנִימִיּוּתָם יָרֻצוּ סֶלָה.
Since the prophecy can be understood in a simple way, there is no need to seek abstract, spiritual interpretations. Instead, we should believe in its simple meaning. Certainly, the prophecy contains a deeper, spiritual interpretation. Nevertheless, it will unquestionably be fulfilled in a physical sense, like all the other prophecies that were delivered since the beginning of human history. All of these matters have a deeper, spiritual meaning, even though they were also actualized in a physical sense, as the Zohar, states in Parshas Behaaloscha;39See Zohar, Vol. III, p. 152a. consult that source. First and foremost, we must understand a verse simply; afterwards, we may contemplate its inner, spiritual meaning.
וְהַבֵּט נָא; מִשְׁכַּן ה' בַּמִּדְבָּר שֶׁעָשָׂה מֹשֶׁה וּמִקְדַּשׁ ה' שֶׁבָּנָה שְׁלֹמֹה - הַאִם אֵין לָהֶם פְּנִימִיּוּת, וְדֻגְמָתָן כְּעֵין שֶׁל מַעְלָה, כְּמוֹ שֶׁדָּרְשׁוּ מִפָּסוּק (תהלים קכב, ג) "כְּעִיר שֶׁחֻבְּרָה לָהּ יַחְדָּו", בְּמַסֶּכֶת תַּעֲנִית (ה.). וְעַל כָּל זֶה, נַעֲשָׂה מַה שֶּׁדִּבְּרוּ בָּהֶם הַתּוֹרָה וְהַנְּבִיאִים בְּפֹעַל וּבְמַצָּב גַּשְׁמִי. וְכֵן הִיא הַנְּבוּאָה הַזֹּאת, עוֹד יָבֹא עִתָּהּ שֶׁתִּתְקַיֵּם בִּפְשָׁטָהּ וּמַשְׁמָעָהּ בְּמַצָּב גַּשְׁמִי, כֵּיוָן שֶׁלֹּא נִתְקַיְּמָה עֲדַיִן בְּמַצָּב גַּשְׁמִי, כַּאֲשֶׁר הוֹכַחְנוּ בְּכָל פְּרָט וּפְרָט מִבִּנְיָן זֶה, בַּמֶּה נִשְׁתַּנָּה מִבִּנְיַן בַּיִת שֵׁנִי, וְעוֹלִין הַחִלּוּפִין הַרְבֵּה עַד כִּי יֶחְדַּל לִסְפֹּר, מִפְּנֵי שֶׁכִּמְעַט בְּכָל פְּרָט וּפְרָט יֵשׁ בּוֹ שִׁנּוּי מָה. וְאִם כֵּן, אִי אֶפְשָׁר שֶׁתִּהְיֶה הַנְּבוּאָה הַהִיא עַל בַּיִת שֵׁנִי כֵּיוָן שֶׁלֹּא הָיָה מַמָּשׁ הַבִּנְיָן כִּנְבוּאַת הַנָּבִיא.
Look at God’s Sanctuary which Moshe fashioned in the desert, and God’s Beis HaMikdash which Shlomoh built. Did they not have an inner dimension that paralleled the Sanctuary in the spiritual realms? Our Sages’ interpret40See Taanis 5a. the verse,41Tehillim 122:3. “Like a city in which all joined hands,” as meaning that Jerusalem is a joined city. Jerusalem above, in the spiritual realms, is linked to its material counterpart, the earthly city of Jerusalem. Nevertheless, when the Torah and the prophets described the city and the Beis HaMikdash, they were focusing on its existence in actual fact, in this material world. The same applies to Yechezkel’s prophecy. There will come a time when this prophecy will be fulfilled on the material plane. Since it has not yet happened, we must conclude that it is a prophecy for the future. It cannot be said that Yechezkel’s prophecy was fulfilled with the building of the Second Beis HaMikdash, because as we have demonstrated, this prophecy differs from that structure in almost every aspect. Because of those differences, it cannot be said that this prophecy is describing the Second Beis HaMikdash.
וּמִכֵּיוָן שֶׁלֹּא נִתְקַיְּמָה עֲדַיִן הַנְּבוּאָה הַזֹּאת, שֶׁהִיא נְבוּאָה נִתְנַבְּאָה עַל דְּבָרִים גַּשְׁמִיִּים כְּכָל חֶזְיוֹן הַנְּבִיאִים ע"ה, לְפִיכָךְ אֲנַחְנוּ חַיָּבִים עַל כָּל הַנִּסִּים וְהַנִּפְלָאוֹת שֶׁעָשָׂה לַאֲבוֹתֵינוּ וְלָנוּ, לְהוֹדוֹת (חבקוק ב, ג) "כִּי עוֹד חָזוֹן לַמּוֹעֵד, וְיָפֵחַ לַקֵּץ וְלֹא יְכַזֵּב, אִם יִתְמַהְמַהּ חַכֵּה לוֹ, כִּי בֹא יָבֹא" וְיִבְנֶה עִירֵנוּ וִישַׁכְלֵל הֵיכָלֵנוּ, וְיַשְׁכִּין שְׁכִינָתוֹ בְּתוֹכֵנוּ לְעוֹלָם. כְּמוֹ שֶׁאָמוּר בָּעִנְיָן (יחזקאל מב, טו) בְּצֵאתוֹ מֵאֵת פְּנֵי הַקֹּדֶשׁ וּמָדַד מִחוּץ אֶת הַר הַבַּיִת, אָמַר (יחזקאל מג, א-ט):
Since this prophecy has not yet been fulfilled, and like all the other prophecies, the intent is that it will be fulfilled on the material plane, we are therefore obligated to thank God for the miracles and wonders He wrought for us and our ancestors and trust that, “the vision is yet [intended] for an appointed time; it speaks concerning the end and will not fail to come true; though its [fulfillment] delays, wait for it; because it will surely come.”42Chabakuk 2:3. Our city will be rebuilt, our Temple will be constructed, and God will cause His presence to dwell among us eternally. Yechezkel relates in his prophecy, that after the angel departed the Holy Chamber, he measured the Temple Mount from the outside.43See Yechezkel 42:15. The prophecy continues:44Ibid, 43:1-9.
"וַיּוֹלִכֵנִי אֶל הַשָּׁעַר שַׁעַר אֲשֶׁר פֹּנֶה דֶּרֶךְ הַקָּדִים, וְהִנֵּה כְּבוֹד אֱלֹקֵי יִשְׂרָאֵל בָּא וְגוֹ’, וַתִּשָּׂאֵנִי רוּחַ וַתְּבִאֵנִי אֶל הֶחָצֵר הַפְּנִימִי וְהִנֵּה מָלֵא כְבוֹד ה’ (את) הַבָּיִת, וָאֶשְׁמַע מִדַּבֵּר אֵלַי מֵהַבָּיִת [וְגוֹ’], וַיֹּאמֶר אֵלַי בֶּן אָדָם אֶת מְקוֹם כִּסְאִי וְאֶת מְקוֹם כַּפּוֹת רַגְלַי אֲשֶׁר אֶשְׁכָּן שָׁם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לְעוֹלָם וְלֹא יְטַמְּאוּ עוֹד בֵּית יִשְׂרָאֵל שֵׁם קָדְשִׁי וְגוֹ’, בְּתִתָּם סִפָּם אֶת סִפִּי וְגוֹ’, עַתָּה יְרַחֲקוּ אֶת זְנוּתָם וְגוֹ’ וְשָׁכַנְתִּי בְתוֹכָם לְעוֹלָם".
He led me to the gate that looks towards the east. Behold, the glory of the God of Israel came from the way of the east…. A spirit took me up, and brought me into the inner court; and, behold, the glory of God filled the house. I heard Him speaking to me from the house…. He said to me, “Son of man, this is the place of My throne, and the resting place for the soles of My feet, where I will dwell in the midst of the people of Israel forever. The House of Israel will no longer defile My holy name…. by placing their threshold by My thresholds…. Now, let them put away their harlotry… and I will dwell in their midst forever.”
הִנֵּה שֶׁעַל הַבַּיִת הַזֶּה שֶׁמְּדָדוֹ, וְרָאָה תְּכוּנָתוֹ מוֹצָאָיו וּמְבוֹאָיו אָמַר שֶׁבָּא אֵלָיו כְּבוֹד ה’, וְשֶׁבָּא קוֹל לוֹ שֶׁזֶּהוּ מְקוֹם כִּסְאִי וּמְקוֹם כַּפּוֹת רַגְלַי. כִּי מִלַּת אֶת, כְּמוֹ: זֶה. וְכֵן תִּרְגֵּם יוֹנָתָן (יחזקאל מג, ז) דֵּין אֲתַר בֵּית כּוּרְסֵי יְקָרִי וְדֵין אֲתַר בֵּית אַשְׁרָיוּת שְׁכִינָתִי. וְרָצָה בּוֹ שֶׁהוּא מְכֻוָּן כְּנֶגֶד הַכִּסֵּא שֶׁלְּמַעְלָה, וְהוּא הֲדוֹם לְרַגְלוֹ, עַל הַדֶּרֶךְ שֶׁאָמַר יְשַׁעְיָה (ישעיה סו, א): "כֹּה אָמַר ה’ הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי". וְאָמַר שֶׁזֶּהוּ הַמָּקוֹם שֶׁיִּשְׁכָּן שָׁם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לְעוֹלָם, וְשֶׁלֹּא יְטַמְּאוּ עוֹד [אֶת] שֵׁם קָדְשׁוֹ, וּלְפִיכָךְ "וְשָׁכַנְתִּי בְתוֹכָם לְעוֹלָם".
Yechezkel is prophesying about a building that was measured, and which he saw with its design, its exits, and its entrances. He related that the word of God came to him and a voice told him: “This is the place of My throne, and the resting place for the soles of My feet.” The basis of this translation is that the word es in the phrase es makom kisi, shares the meaning of the term zeh, “this is.” This translation is also reflected in the Targum Yonason. Thus, this verse is teaching that the physical Beis HaMikdash is aligned opposite God’s throne in the spiritual realms, and that the Beis HaMikdash serves as His footstool. This is similar to Yeshayahu’s statement:45Yeshayahu 66:1. “Thus says God, ‘The heavens are My throne and the earth, My footstool.’ ” The Beis HaMikdash is the place where God will dwell among the Jewish people. In that future era, they will no longer desecrate His holy name. Therefore God states, “I will dwell in their midst forever.”
וּבְדוֹמֶה לְזוֹ הַנְּבוּאָה נִבָּא עוֹד יְחֶזְקֵאל עַצְמוֹ בְּפֶרֶק ל”ז, אֶזְכְּרָה לְקַמָּן בִּכְלוֹת דְּבָרֵינוּ, מִמַּה שֶׁרָצִינוּ לְבָאֵר בַּבִּנְיָן הַזֶּה.
Yechezkel relates similar prophecies in ch. 37.46See Yechezkel 37:26-28. I will discuss this matter further in the conclusion of this text.
"וְשַׁעֲרֵי הָעִיר עַל שְׁמוֹת שִׁבְטֵי יִשְׂרָאֵל שְׁעָרִים שְׁלוֹשָׁה צָפוֹנָה, שַׁעַר רְאוּבֵן אֶחָד שַׁעַר יְהוּדָה אֶחָד שַׁעַר לֵוִי אֶחָד, וְאֶל פְּאַת קָדִימָה וְגוֹ’ וּשְׁעָרִים שְׁלֹשָׁה וְשַׁעַר יוֹסֵף אֶחָד שַׁעַר בִּנְיָמִן אֶחָד שַׁעַר דָּן אֶחָד, וּפְאַת נֶגְבָּה וְגוֹ’ וּשְׁעָרִים שְׁלֹשָׁה שַׁעַר שִׁמְעוֹן אֶחָד שַׁעַר יִשָּׂשכָר אֶחָד שַׁעַר זְבוּלֻן אֶחָד, פְּאַת יָמָּה וְגוֹ’ שַׁעַר גָּד אֶחָד שַׁעַר אָשֵׁר אֶחָד שַׁעַר נַפְתָּלִי אֶחָד" (יחזקאל מח, לא-לד).
“The gates of the city will be named after the tribes of Israel. There will be three gates northward; one gate of Reuven, one gate of Yehudah, one gate of Levi. At the east, there will be… three gates; and one gate of Yosef, one gate of Benyamin, one gate of Dan. At the south, there will be… three gates; one gate of Shimon, one gate of Yissachar, one gate of Zevulun. At the west, there will be… three gates; one gate of Gad, one gate of Asher, one gate of Naftali.”47Yechezkel 48:21-34.