Moreover, when you shall divide by lot the land for inheritance, you shall set apart an offering to Hashem, a holy portion of the land; the length shall be the length of five and twenty thousand reeds, and the breadth shall be ten thousand; it shall be holy in all the border thereof round about.
verse value 6160
Insights
Verse structure: 19 words, 91 letters. The shortest word is "holiness" (קֹ֘דֶשׁ֮, 3 letters) and the longest is "and·when·you·allot" (וּבְהַפִּֽילְכֶ֨ם, 8 letters). Words sharing gematria 221: length, length. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·when·you·allot" (וּבְהַפִּֽילְכֶ֨ם), "male temple prostitute·you" (קֹדֶשׁ־ה֥וּא), "in·all·her·border" (בְכׇל־גְּבוּלָ֖הּ). The root ארץ appears 2 times in this verse. 16 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 427x in Ezekiel); "the·land" (root ארץ, 176x in Ezekiel); "around" (root סביב, 112x in Ezekiel). First appearance of the root אלף ("thousand") in Ezekiel. The etnachta (major mid-verse pause) falls on 'thousand', dividing the verse into phrases of 16 and 3 words.
Rashi
“And when you divide the land by lot for an inheritance” – This refers to the future division of the Land of Israel into twelve strips, unlike the first division, which was allocated to the large tribe according to its number and to the small tribe according to its census, resulting in two or even three tribes sharing a single strip. Now, however, the portions will be equal, arranged like the rows of a vineyard, from the western border to the eastern border, as is explained at the end of the book.
A contribution to the Lord. To build this house of God with it.
Radak
“‘And when you divide the land by lot for an inheritance’—this refers to Jerusalem, which He said will be allotted in the future as an inheritance for all Israel. And He said: How will they divide it among the Temple, the priests, the Levites, and Israel? And He said: Its length is twenty-five thousand, and its width is ten thousand; it is holy throughout its borders all around. The length is from east to west, and the width is from north to south. And He said:
Metzudat David
“And when you cast [lots for] it” etc. Since, for the most part, the land will be divided as an inheritance by casting lots, therefore He used the expression “when you cast.” And although that division will not be by casting lots, or perhaps this expression refers to inheritance, as our Sages of blessed memory stated: “On the day you cast lots for inheritances” (Bava Batra 113a).
“Set apart from the land.” This portion shall be set apart as holy from the entirety of the land:
Length. From east to west:
And "wide." From north to south:
"In all its borders." This means: the entire area surrounding it.
Metzudat Zion
"Lift up the heave-offering." The matter of this passage is like "Take for Me an offering" (Exodus 25:2). Me'garash:
Malbim
And when you divide the land by lot as an inheritance, behold, it will be explained (in Siman 48) that in the future division of the land, the twelve tribes will each take a strip whose width from north to south will be twenty-five thousand reeds, which is seventy-five miles, and the length of the strip will be from the eastern border of the Land of Israel to the western border. Between the portion of Judah and the portion of Benjamin, they will separate a strip like it that will be a contribution for the prince, which will also extend from north to south twenty-five thousand reeds, and in length from east to west from the border of the Land of Israel to the western border. From the prince’s contribution, they will raise a strip in the middle that will be twenty-five thousand reeds in length and twenty-five thousand reeds in width, which will be the holy contribution. This strip will be divided into three parts in width in this manner: a strip of ten thousand reeds in width and twenty-five thousand reeds in length will be for the priests, and in the middle of this strip will be the Temple Mount and the Holy Temple. Another strip like it will be for the Levites, and the remaining strip, which is five thousand reeds in width and twenty-five thousand reeds in length, will belong to the construction of Jerusalem in the future, which will be for all Israel and its suburbs. This is what it says, “And when you divide, you shall raise a contribution to the Lord, holy from the land,” because the priests’ contribution is the most holy of all. Its length is twenty-five thousand, meaning that the length is measured along the long dimension, namely from east to west, since generally length is from east to west; there will be the length, and from north to south will be the width. It is holy, meaning it is the holy portion compared to the other portions.
Of this there shall be for the holy place five hundred in length by five hundred in breadth, square round about; and fifty cubits for the open land round about it.
verse value 3603
Insights
Verse structure: 14 words, 55 letters. Notable word values: "to·it" (ל֖וֹ) = 36, double chai. The shortest word is "to·it" (ל֖וֹ, 2 letters) and the longest is "to·the·apartness" (אֶל־הַקֹּ֔דֶשׁ, 6 letters). Words sharing gematria 447: hundred, hundred. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "in·five" (בַּחֲמֵ֥שׁ), "lain·stretched·out" (מְרֻבָּ֣ע), "and·fifty" (וַחֲמִשִּׁ֣ים). The root חמש appears 3 times in this verse. 10 unique roots are used. Frequent roots: "it·will·be" (root היה, 335x in Ezekiel); "to·the·apartness" (root איל, 238x in Ezekiel); "around" (root סביב, 112x in Ezekiel). The etnachta (major mid-verse pause) falls on 'around', dividing the verse into phrases of 9 and 5 words. Full calculation: יִֽהְיֶ֤ה [it·will·be] (30) + מִזֶּה֙ [of·this] (52) + אֶל־הַקֹּ֔דֶשׁ [to·the·apartness] (440) + חֲמֵ֥שׁ [five] (348) + מֵא֛וֹת [hundred] (447) + בַּחֲמֵ֥שׁ [in·five] (350) + מֵא֖וֹת [hundred] (447) + מְרֻבָּ֣ע [lain·stretched·out] (312) + סָבִ֑יב [around] (74) + וַחֲמִשִּׁ֣ים [and·fifty] (404) + אַמָּ֔ה [cubits] (46) + מִגְרָ֥שׁ [common] (543) + ל֖וֹ [to·it] (36) + סָבִֽיב [around] (74) = 3603.
Rashi
It shall be from this. From this terumah, five hundred reeds shall be for the needs of the consecration of the Temple Mount, and the remainder shall be for the houses of the priests, as is explicitly stated at the end of the book.
Radak
The Holy Place shall be five hundred by five hundred cubits square all around, and fifty cubits of open space shall be for it all around. From these measurements that have been mentioned, the Holy Place takes from them, and it is the Temple Mount: five hundred in length and five hundred in width, as it is written above, "For the house was five hundred by five hundred." Therefore, remaining from the Temple Mount toward the east are twelve thousand two hundred and fifty cubits, and opposite them from the Temple Mount toward the west are twenty-four thousand five hundred cubits. These, together with the five hundred of the Temple Mount, make twenty-five thousand. And in width, from the Temple Mount toward the north are four thousand seven hundred and fifty cubits, and likewise from the Temple Mount toward the south are nine thousand five hundred cubits, and the five hundred of the Temple Mount, making ten thousand.
Metzudat David
It shall be from this. From this area, five hundred [cubits] shall be sanctified from it, etc., and it shall be square all around, and this is the Temple Mount.
He shall have a space around it. In all four directions, there shall be a space of fifty cubits.
Metzudat Zion
Megareish. Its meaning is an open space, without sowing and without trees; and likewise, “and the suburbs of the cities” (Numbers 35).
Malbim
From this [measure] to the Holy [Place], from this portion will be taken the five hundred rods of the Temple Mount, whose measurement was five hundred rods on each side, (as stated above, section 42), and fifty ells; and outside of this there were fifty ells of a courtyard and open space surrounding the wall of the Temple Mount.
And of this measure shall you measure a length of five and twenty thousand, and a breadth of ten thousand; and in it shall be the sanctuary, which is most holy.
verse value 5370
Insights
Verse structure: 15 words, 67 letters. The shortest word is "length" (אֹ֗רֶךְ, 3 letters) and the longest is "and·from·the·measure" (וּמִן־הַמִּדָּ֤ה, 7 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·from·the·measure" (וּמִן־הַמִּדָּ֤ה), "you·will·measure" (תָּמ֔וֹד), "and·in·it·shall·be" (וּבֽוֹ־יִהְיֶ֥ה). The root חמש appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·in·it·shall·be" (root היה, 335x in Ezekiel); "five" (root חמש, 76x in Ezekiel); "holiness·of" (root קדש, 70x in Ezekiel). The etnachta (major mid-verse pause) falls on 'thousand', dividing the verse into phrases of 11 and 4 words.
Rashi
And from this measure: The standard by which the square of the Temple Mount was measured is five hundred by five hundred, as stated above (42): “In the four directions, they measured a wall around it, five hundred reeds, etc.”
The length is twenty-five thousand reeds, and the breadth is ten thousand reeds. And since it was not specified in the first verse what these twenty-five thousand are—whether reeds or cubits—it was necessary to state that the twenty-five thousand measures, in reeds, by which the five hundred by five hundred [cubits] of the Temple Mount were measured, are these thousands of reeds set aside for the terumah:
Radak
And from this measure, you shall measure a length of twenty-five thousand and a width of ten thousand, and within it shall be the Temple, the Holy of Holies. These five hundred [cubits] of the Temple Mount are from the measure of twenty-five thousand and ten thousand; you shall measure them, meaning that these five hundred [cubits] of the Temple Mount shall be taken from their total.
And in it. He means on the Temple Mount, which is the consecrated area mentioned in “there shall be the Sanctuary,” which is the Holy of Holies, and it is the Holy Place and the inner chamber, which is more holy than the Holy Place. Rashi, of blessed memory, explained: From this measure you shall measure with the measuring rod, the rod with which the quarter of the Temple Mount was measured, five hundred by five hundred, as it said above, “He measured five hundred rods with the measuring rod to the four directions.” And since the first verse did not explain whether these twenty-five thousand and ten thousand are rods or cubits, it was necessary to say, “Behold, these thousands are rods,” namely, rods of the measuring rod with which that Temple Mount was measured, that rod being six cubits long.
Five. It is written “Chamishah” and read “Chamesh,” and the matter is one, yet in this matter there is masculine language and feminine language, for the “measure” is feminine language and the “reed” is masculine language.
Metzudat David
"And from this measure you shall measure, etc." And since he did not explain above in what unit they would measure the portion of the Temple—whether in cubits or in reeds—he therefore explained and said, "And from this measure," meaning, by the measure with which he measured the Temple Mount, namely, in reeds, as it is stated, "And he measured the breadth of the building, one reed" (above, Ezekiel 40:5). With this measure you shall measure the length of twenty-five thousand, etc.
And in it. In the middle of that area will be the Temple, which is the Temple Mount, which is the Holy of Holies, opposite the entire area of that strip called the Holy.
Malbim
And from this measure you shall measure, since we do not know the measure of the reed with which the length of twenty-five thousand and the width of ten thousand were measured, [we] state that it was in that same measure with which the five hundred [cubits] of the Temple Mount were measured, which has already been explained that it was in the measure of a reed that held six cubits, each cubit being six handbreadths (as stated in Section 40, Chapter 5). And thus the length would be seventy-five miles and the width five miles. And within it the Temple shall be holy of holies, for according to the proportion of the sanctity of the priests' heave-offering, the sanctity of the Temple shall be holy of holies, in a manner such that up to the Temple there were five sanctities, one higher than the other: 1. The heave-offering of the prince was holy relative to the Land of Israel, and it is called by the name "heave-offering"; 2. The portion belonging to the city is holy relative to the prince's heave-offering; 3. The portion of the Levites is holier than it; 4. The portion of the priests is holier than it; 5. The portion of the Temple Mount is the fifth sanctity, holier than all of them. And after the Temple Mount there were another five sanctities: 1. The outer courtyard; 2. Higher than this, the inner courtyard; 3. The entrance hall; 4. The Holy Place; 5. The Holy of Holies. Thus, there are ten levels of sanctity.
It is a holy portion of the land; it shall be for the priests, the ministers of the sanctuary, that come near to minister to Hashem; and it shall be a place for their houses, and a place consecrated for the sanctuary.
verse value 5793
Insights
Verse structure: 16 words, 74 letters. Notable word values: "and·it·shall·be" (וְהָיָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "holiness" (קֹ֣דֶשׁ, 3 letters) and the longest is "from·the·land" (מִן־הָאָ֜רֶץ, 6 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "for·houses" (לְבָ֣תִּ֔ים). The root מקדש appears 3 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "it·will·be" (root היה, 335x in Ezekiel); "from·the·land" (root ארץ, 176x in Ezekiel). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 10 and 6 words.
Rashi
"Kodesh min ha'aretz." He reverses the order of the verse: "The surplus of the holy things that are from the land shall be for the priests who serve in the Temple, who bring..." – "Kodesh min ha'aretz" refers to this terumah.
It shall be for the priests who serve in the Temple. The surplus beyond the five hundred [reeds] of the Temple Mount: twelve thousand two hundred and fifty to the east, and opposite them to the west; and the Temple in the middle; and four thousand seven hundred and fifty to the north, and opposite them to the south.
"And it shall be for them a place for houses." This surplus [area] surrounding the Temple.
"And from the sanctuary to the sanctuary." And the five hundred by five hundred [reeds] in the middle shall be sanctified for the needs of the Sanctuary; *Inshentigye, Alshentoyre* in the vernacular.
Radak
“Holy from the land it is.” This is what I told you: the twenty-five thousand [cubits] in length and ten thousand in width is holy, a heave-offering from the land for the priests.
“And it shall be for them a place for houses, and a sanctuary for the sanctuary.” The Temple Mount is a sanctuary for the needs of the Holy Sanctuary, namely the Holy of Holies, and it is the House, the Sanctuary, and the Holy of Holies; and the remainder shall be for you a place for houses for them and for their households. And the fifty cubits of the courtyard that were surrounding the Temple Mount are included in the calculation of the remainder. Outside the Temple Mount, there are five hundred and twenty-four thousand cubits in length and nine thousand five hundred cubits in width. And this courtyard is an empty space, having neither houses nor sowing.
Metzudat David
Kodesh. All this area is holy, set apart from the rest of the land, and it shall belong to the priests, etc.
"And it shall be for them." This area shall be for them as a place for houses and as a designated place for the Temple.
Metzudat Zion
And sanctify. The meaning of "sanctify" here is akin to "they sanctified Kedesh in Galilee" (Joshua 20:7).
Malbim
It is holier than the rest of the land; it is holier than the rest of the land, because it is designated for the priests who are close to serve the Lord. And it was for them, meaning that they would not take it according to the law of inheritance to make in it fields and vineyards, as in the portion of the Levites; rather, they would build there houses for their dwelling, and a sanctuary for the Sanctuary, so that there would be a preparation of holiness for the Sanctuary in a manner that by means of this holiness the Temple Mount would be Holy of Holies.
And five and twenty thousand in length, and ten thousand in breadth, which shall be to the Levites, the ministers of the house, for a possession to themselves, for twenty chambers.
verse value 5699
Insights
Verse structure: 16 words, 69 letters. Notable word values: "and·it·shall·be" (וְֽהָיָ֡ה) = 26, the value of the divine name Hashem. The shortest word is "thousand" (אֶ֙לֶף֙, 3 letters) and the longest is "and·twenty" (וְעֶשְׂרִ֥ים, 6 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "to·the·Levites" (לַלְוִיִּם֩), "chambers" (לְשָׁכֹֽת). The root עשרים appears 2 times in this verse. 13 unique roots are used. Frequent roots: "it·will·be" (root היה, 335x in Ezekiel); "to·them" (root הם, 166x in Ezekiel); "the·house" (root בית, 159x in Ezekiel). The etnachta (major mid-verse pause) falls on 'breadth', dividing the verse into phrases of 7 and 9 words.
Rashi
And twenty-five thousand reeds in length and ten thousand reeds in width. Lift up another strip adjacent to this one, to the south of this one, for the sake of the Levites. This is explicitly stated at the end of the book, that it is in the south. I found it written: “There shall be twenty chambers for the Levites around the Temple precincts, to guard the House and for its adornment, and the remainder of the strips shall be made for their needs.” So says Tosafot.
Radak
And twenty-five thousand [cubits] is its length. In the measure that was for the priests between the Temple and their homes, so shall this measure be for the Levites as a possession adjacent to the possession of the priests, as it is stated below: “opposite the boundary of the priests,” for they too are servants of the House, to be gatekeepers and singers.
Twenty chambers. He said that they should build, in their portion adjacent to the priests’ estate, twenty chambers for the gatekeepers to dwell in, so that they would be close to the Temple; and the remainder [of their portion] would be for their needs and for their houses.
Metzudat David
"And five, etc." – This means that adjacent to it there shall be another strip of twenty-five thousand, etc., and this shall be for the Levites, etc., to serve as their possession.
"Twenty chambers." This means that in that strip [of land], they were to construct twenty chambers adjacent to the priests' estate, for the Levite gatekeepers to dwell in them, so that they would be close to the Temple; and the remainder [of the land] was for their needs and for their homes.
Malbim
And twenty-five thousand cubits of length, which is adjacent to the portion of the priests on the southern side, shall belong to the Levites, who are inferior to the priests, for they are not ministers of the Lord but ministers of the house. This also includes the priests who will then be disqualified for service and are called ministers of the house (as stated above, 44:13). They shall take it as a possession, and they may make there fields and vineyards if they wish. Twenty chambers, and the area shall be divided into twenty portions, in each of which there shall be a city for the Levites. In ancient times they had forty-two cities, besides the cities of refuge, and these were for the priests and the Levites. But then the Levites shall have twenty cities, and they shall divide their inheritance into twenty boundaries.
And you shall appoint the possession of the city five thousand broad, and five and twenty thousand long, side by side with the offering of the holy portion; it shall be for the whole house of Israel.
verse value 7057
Insights
Verse structure: 16 words, 70 letters. The shortest word is "breadth" (רֹ֔חַב, 3 letters) and the longest is "and·twenty" (וְעֶשְׂרִים֙, 6 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·possession·of" (וַאֲחֻזַּ֨ת), "five" (חֲמֵ֤שֶׁת), "to·all·house·of" (לְכׇל־בֵּ֥ית). The root חמש appears 2 times in this verse. 14 unique roots are used. Frequent roots: "it·will·be" (root היה, 335x in Ezekiel); "you·will·give" (root נתן, 207x in Ezekiel); "to·all·house·of" (root בית, 159x in Ezekiel). The etnachta (major mid-verse pause) falls on 'apartness', dividing the verse into phrases of 13 and 3 words.
Rashi
"And the possession of the city." Within the circuit of the city lies the possession of its ordinary dwelling area, in which Israelites may build houses.
"And you shall give five thousand [reeds] of breadth." In the southern side of the second [strip], and the length is according to the measure of the two strips; thus, the entire Terumah is square, twenty-five thousand by twenty-five thousand.
Opposite the Heave-Offering of the Sanctuary. That is to say, in the measure of the length of the strips of the Heave-Offering of the Sanctuary:
“For every house of Israel there shall be.” That third strip shall serve as a dwelling for non-priests.
Radak
"And the possession of the city." This means that it shall be a possession for all Israel, for all of them will be attached to Jerusalem. For each tribe there will be one gate in the city, as it is stated at the end of the book: "And the possession of the city shall be five thousand broad, and the length twenty-five thousand from east to west." It turns out that this portion among all of them is twenty-five thousand by twenty-five thousand, for each of them has twenty-five thousand in length, and the breadth is: ten thousand for the priests, ten thousand for the Levites, and five thousand for the possession of the city. Thus, it totals twenty-five thousand.
In contrast to the Heave-Offering of the Holy Things. Corresponding to the length of the Heave-Offering of the Holy Things, which is the portion of the priests and the Levites:
Metzudat David
"And the possession of the city": The inheritance of the city, meaning, a place for sowing grain for the food of the inhabitants of the city.
"Opposite the heave-offering of the sanctuary." In the measure of the length of the heave-offering of the sanctuary, which is the portion belonging to the priests and the Levites.
“To all the house of Israel it shall be.” The portion of the city shall be for all the tribes, each like the other:
Metzudat Zion
"Opposite." This means: equal in measure. And so too, "the wheels opposite them" (above, 10).
Malbim
"And the city's possession, and the strip remaining from the five thousand cubits in width on the south side, adjacent to the Levites' portion, shall be the city's portion; for the city shall be in the south (as stated above in chapter 40), opposite the sacred contribution, and its length shall extend from boundary to boundary opposite the sacred contribution, whose length is also twenty-five thousand cubits, and this shall be for all the House of Israel, that all of them shall have a share in Jerusalem (as will be explained in chapter 48):"
And for the prince, on the one side and on the other side of the holy offering and of the possession of the city, in front of the holy offering and in front of the possession of the city, on the west side westward, and on the east side eastward; and in length answerable to one of the portions, from the west border to the east border
verse value 8035
Insights
Verse structure: 24 words, 120 letters. Notable word values: "one" (אַחַ֣ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "sea" (יָ֖ם, 2 letters) and the longest is "contribution·of·the·apartness" (תְרֽוּמַת־הַקֹּ֙דֶשׁ֙, 9 letters). Words sharing gematria 285: the·city, the·city. 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·to·the·chieftain" (וְלַנָּשִׂ֡יא), "for·the·contribution·of" (לִתְרוּמַ֨ת), "holding·of" (אֲחֻזַּ֣ת). The root זה appears 2 times in this verse. 16 unique roots are used. Frequent roots: "to·face·of" (root פנים, 150x in Ezekiel); "one" (root אחד, 104x in Ezekiel); "apartness" (root קדש, 70x in Ezekiel). The etnachta (major mid-verse pause) falls on 'east', dividing the verse into phrases of 16 and 8 words.
Rashi
And for the prince, from this side and from that side, [is set aside] the heave-offering of the sanctuary and the property of the city. At the end of the pericope, he divides the Land of Israel from its east to its west into thirteen strips: twelve corresponding to the number of the tribes, each being twenty-five thousand reeds wide, and their length is as long as the entire Land of Israel; and one strip for the heave-offering, its length extending from the eastern boundary to the western boundary, and its width is twenty-five thousand reeds, like all the other portions. From that strip, he sets aside in its midst those three strips mentioned above, which are twenty-five thousand by twenty-five thousand. The remainder of that strip, to the east up to the end of the boundary, and likewise to the west, shall belong to the prince, from this side and from that side, to the east and to the west.
"Unto the front of the heave-offering of the sanctuary, and unto the front of the possession of the city." This corresponds to the entire width of the three strips: the strip designated for the heave-offering of the sanctuary, the strip of the priests and Levites, and the possession of the city.
“From the sea, westward.” From the west, the heave-offering of the sanctuary and the city extend to the western boundary.
And from the east, toward the east. And from the east, the portion of the Temple offering, to the border of the east, opposite one of the portions of the tribes, which are detailed at the end of the book, extending from the boundary of the Sea of the Land of Israel to the eastern boundary.
Radak
And for the prince, from this side and from that side, shall be the holy contribution and the possession of the city. And afterward he explained, "to its faces," meaning that the "faces" mentioned namely, the prefixed lamed [used as a preposition] in the words to the contribution and to the possession means to their face - to their face eastward and to their face westward - shall be the inheritance of the prince, as he explains and says, "from the side of the sea westward, and from the side of the east eastward." That is to say, the width of the prince’s inheritance shall be twenty-five thousand cubits, opposite the holy contribution and the possession of the city, and its length shall be opposite one portion of the tribes, from the east of the Land of Israel to its west. For at the end of the twenty-five thousand [cubits] of the length of the inheritance of the priests and the Levites, and the possession of the city, shall be the possession of the prince opposite it in width, until the end of the border of the Land of Israel to the east, and likewise to the west, until the end of the border of the Land of Israel to the west. For to Israel there shall be twelve portions, and to the prince the thirteenth portion. The prince’s portion is like one portion of the tribes of Israel in length and in width, except that within the inheritance of the prince shall be the contribution.
“Le’ummot.” With a cholam, like “le’ummat” with a patach. “Ummat” is on the pattern of “soval,” as in “ki ol sovolo” (the yoke of his burden); “omat” is on the pattern of “gometz” (a pit).
One of the portions. The portions of the tribes, as we have explained:
Metzudat David
And to the prince. And to the prince—he is the King Messiah—to whom will be given a portion of inheritance from this side and from that side, for the offering of the sanctum; and it is the portion of the priests and the Levites, and for the portion of the city. And to add clarification, it says: "The offering of..."
“From the side of the sea.” The western bank is toward the west, and the eastern bank is toward the east.
And its length: of the portion of the prince, from here and from there:
“Opposite one of the sections.” According to the measure of one of the sections of the tribes, which will be from the western border to the eastern border. See the commentary on the construction of the Temple at its beginning and in its form.
Metzudat Zion
“Before My face.” And “before My face” means: in front of Me.
"From the side." "Across":
Malbim
And for the prince: that is to say, the remainder of the strip, which is twenty-five thousand by twenty-five thousand, extending from the eastern border of the Land of Israel to the western border, shall be the possession of the prince, who is the Messiah King. And this is what it says, “For the prince shall be on this side and on that side,” meaning on both sides of the portion set aside for the Sanctuary and the city’s domain: from the west to the farthest west, and from the east to the farthest east. And his portion shall be like one of the tribes’ portions, from west to east.
of the land; it shall be to him for a possession in Israel, and My princes shall no more wrong My people; but they shall give the land to the house of Israel according to their tribes.
verse value 4209
Insights
Verse structure: 12 words, 66 letters. The shortest word is "anymore" (ע֤וֹד, 3 letters) and the longest is "to·house·of·Israel" (לְבֵֽית־יִשְׂרָאֵ֖ל, 9 letters). 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "shall·be·to·him" (יִֽהְיֶה־לּ֥וֹ), "and·not·shall·wrong" (וְלֹא־יוֹנ֨וּ), "shall·give" (יִתְּנ֥וּ). The root ארץ appears 2 times in this verse. 11 unique roots are used. Frequent roots: "shall·be·to·him" (root היה, 335x in Ezekiel); "shall·give" (root נתן, 207x in Ezekiel); "to·the·land" (root ארץ, 176x in Ezekiel). The etnachta (major mid-verse pause) falls on 'in·Israel', dividing the verse into phrases of 4 and 8 words. Full calculation: לָאָ֛רֶץ [to·the·land] (321) + יִֽהְיֶה־לּ֥וֹ [shall·be·to·him] (66) + לַאֲחֻזָּ֖ה [to·holding] (51) + בְּיִשְׂרָאֵ֑ל [in·Israel] (543) + וְלֹא־יוֹנ֨וּ [and·not·shall·wrong] (109) + ע֤וֹד [anymore] (80) + נְשִׂיאַי֙ [my·chieftains] (371) + אֶת־עַמִּ֔י [my·people] (521) + וְהָאָ֛רֶץ [and·the·land] (302) + יִתְּנ֥וּ [shall·give] (466) + לְבֵֽית־יִשְׂרָאֵ֖ל [to·house·of·Israel] (983) + לְשִׁבְטֵיהֶֽם [to·their·tribes] (396) = 4209.
Rashi
"To the land it shall be to him for a possession." The Targum: "That land shall be great for an inheritance."
"And they shall not wrong one another." This refers to the language of monetary fraud, namely, when they seize their inheritance by force.
Radak
"To the land it shall be to him as a possession." This portion shall be his possession in the Land of Israel. And according to the reading "to the land," the word "to" (le-) is used in place of "in" (be-), similar to the verse "And he dwelt with him in the land" [where the preposition implies location], and "I have slain a man for my wound" [meaning I killed a man for my wound], and "I sat down to the throne" [meaning I sat down on the throne], and verses similar to these, where the preposition "to" (le-) is used in place of "in" (be-). And Targum Jonathan translates: "This land shall be for the Master as a dwelling place in Israel." And this prince is the King Messiah, as we explained above.
“And My princes shall no more oppress My people.” Just as the kings of Israel used to do, who would rob, coerce, and extort the poor among them, in the city and in the field, as Ahab did with Naboth’s vineyard. And likewise it is stated concerning the kings of Israel: “They coveted fields and seized them, and houses, and took them; they oppressed man and his house, and a man and his inheritance.” They shall no longer do this in the future, upon the restoration of the monarchy, for a great portion will be allotted to them, a possession among the children of Israel. And they will divide the land among the House of Israel according to their tribes, and their own portion will suffice them, for it will be abundant. Moreover, they will have a new heart to fear the Lord and to keep His commandments.
“And they shall no more oppress”—the matter of coercion. And so Jonathan [ben Uzziel] translated: “They shall no longer be coerced,” for in this language [the root *nan*] there is the taking of a person’s money or his person, either with knowledge or without knowledge. Without knowledge, as in “You shall not oppress one another”—with knowledge, when he coerces him openly by force. And from this [sense] comes “They shall no more oppress My people.” And likewise, “And I will feed those who trouble you with the sword of oppression.” the oppressing city, and both matters are mentioned in the following passage: “Robbery and theft”—this is with consent; “The balance and the ephah and the bath”—this is without consent.
Metzudat David
"To the land." Within the land, this shall be his possession in Israel:
"And they shall no longer wrong." This means that when they have a large portion of inheritance, the princes will no longer oppress My people to take from them what is theirs, for they will have sufficient in their inherited portion.
"And the land." And the rest of the land shall be allotted to the House of Israel, a portion for each tribe, this like this.
Metzudat Zion
“to the land.” Just as it says “in the land,” here the lamed takes the place of a bet. And similarly, “you sat on the throne” (Psalms 9:5), and “its rule is on the throne.”
Yonu. From the language of "ona'ah" (fraud), it refers to the matter of oppression, as in "and no man shall wrong" (above 18:20).
Malbim
"To the land shall it be his" – this means that it will be his land and his estate, like the estate of a single tribe (apart from the twenty-five thousand cubits he will set aside in the middle for the contribution to the Holy Sanctuary). "And the princes of My people shall no longer oppress My people" – this means that in the previous era, when the king did not take a separate estate for himself, he seized fields and vineyards from the people by force, and he afflicted them, as was the case with Ahab. But now they will not need to do this, for he will have an unlimited inheritance.
Thus says the Lord Hashem: Let it suffice you, O princes of Israel; remove violence and spoil, and execute justice and righteousness; take away your exactions from My people, says the Lord Hashem.
verse value 4952
Insights
Verse structure: 19 words, 81 letters. Notable word values: "Hashem" (יֱהֹוִ֗ה) = 26, the value of the divine name Hashem. The shortest word is "violence" (חָמָ֤ס, 3 letters) and the longest is "your·expulsions" (גְרֻשֹֽׁתֵיכֶם֙, 7 letters). Words sharing gematria 65: my·lord, my·lord. 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·destruction" (וָשֹׁד֙), "remove" (הָסִ֔ירוּ), "take·away" (הָרִ֤ימוּ). The root אדון appears 2 times in this verse. 17 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "thus·says" (root אמר, 362x in Ezekiel); "from" (root על, 272x in Ezekiel). The etnachta (major mid-verse pause) falls on 'do', dividing the verse into phrases of 12 and 7 words.
Rashi
“Lift up your divorced women.” “Remove that whereby you are driving My people from their inheritance.”
Radak
Thus says the Lord GOD. "Thus says" is directed against the kings of Judah who were then, prior to this destruction:
"Enough for you." For a long time have you persisted in robbery and plunder, you and the kings of Israel who preceded you.
“Remove them, and do justice and righteousness.”
“Lift up your yokes from upon My people.” Remove from them the taxes that you oppress and impose upon them; and Jonathan [the Aramaic translator] rendered it: “Remove your burdens.”
Metzudat David
“Enough for you, O princes of Israel.” You are the kings of Israel who were in power before the Destruction. For a long time you had your fill of how you had wronged and extorted My people. But now that I have appointed you, kings of Persia, as princes over Israel, put an end to robbery and plunder, and practice justice and righteousness.
“Lift them up.” Separate from My people the taxes that you were driving them to pay and imposing upon them.
Metzudat Zion
And extortion. The matter of oppression:
"Your exactions." From the language of divorce and casting out:
Malbim
Thus says the Lord: Based on this, the Lord said to the leaders, “Enough for you,” meaning that you have great abundance, and you do not need to plunder. Therefore, remove violence and robbery, and also establish justice and righteousness to rescue the plundered from the hand of their oppressor. Remove your evictions; do not expel My people from their inheritance any longer, as the leaders have done until now.
You shall have just balances, and a just ephah, and a just bath.
verse value 1710
Insights
Verse structure: 5 words, 28 letters. Verse gematria: 1710 is divisible by 18, the value of chai ('life'). The shortest word is "let·it·be" (יְהִ֥י, 3 letters) and the longest is "scales·of·justice" (מֹֽאזְנֵי־צֶ֧דֶק, 8 letters). 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "scales·of·justice" (מֹֽאזְנֵי־צֶ֧דֶק), "and·ephah·of·justice" (וְאֵֽיפַת־צֶ֛דֶק), "and·bath·of·justice" (וּבַת־צֶ֖דֶק). 5 unique roots are used. Frequent roots: "let·it·be" (root היה, 335x in Ezekiel); "to·you" (root לכם, 32x in Ezekiel). First appearance of the root איפה ("and·ephah·of·justice") in Ezekiel. Full calculation: מֹֽאזְנֵי־צֶ֧דֶק [scales·of·justice] (302) + וְאֵֽיפַת־צֶ֛דֶק [and·ephah·of·justice] (691) + וּבַת־צֶ֖דֶק [and·bath·of·justice] (602) + יְהִ֥י [let·it·be] (25) + לָכֶֽם [to·you] (90) = 1710.
Rashi
And "an ephah" - you have learned about the dry [grain]:
And "a bath." From here you learn the wet [measure]:
Radak
“Righteous balances, an ephah that is righteous, and a bath that is righteous shall you have.” [This means:] Do not commit injustice in measures and weights, as you have done until now, as it is said: “To make the ephah small and the shekel great, and to falsify the balances with deceit.” And what the people do is the sin of the kings, who do not protest against them; thus, their hand is also involved in the transgression.
Metzudat David
"Balances of righteousness." This means: Do not commit oppression any longer in weights and measures.
Metzudat Zion
The scales. “The scales of weight”:
And "eiphat." This is the measure of dry produce, equivalent to three se'ahs.
And "bat." This is the measure of a *bat* of liquid, which is three *se'ah*, and similarly, "and twenty thousand *bat* of wine" (II Chronicles 2).
Malbim
“Just balances”: It is incumbent upon the leaders to see to it that the measures are just, for this is part of the fulfillment of justice, as it is stated, “You shall not do injustice in judgment, in measure, or in weight.” And our Sages of blessed memory stated in Sifra, Sifrei, and in Bava Batra (page 89) that one must appoint officials to oversee this. Therefore, He warned the leader to see to the balances with which coins are weighed. “A just ephah” is the measure for dry goods, and “a just bath” is the measure for liquids; not as it is stated, “To diminish the ephah and to increase the shekel, and to falsify the balances of deceit.”
The ephah and the bath shall be of one measure, that the bath may contain the tenth part of a homer, and the ephah the tenth part of a homer; the measure thereof shall be after the homer.
verse value 5598
Insights
Verse structure: 15 words, 65 letters. Notable word values: "one" (אֶחָד֙) = 13, the value of echad ('one') and ahavah ('love'). Verse gematria: 5598 is divisible by 18, the value of chai ('life'). The shortest word is "measure" (תֹּ֤כֶן, 3 letters) and the longest is "and·tenth·of" (וַעֲשִׂירִ֤ת, 6 letters). Words sharing gematria 101: ephah, ephah. 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·the·bath" (וְהַבַּ֗ת), "measure" (תֹּ֤כֶן), "and·tenth·of" (וַעֲשִׂירִ֤ת). The root חמור appears 3 times in this verse. 10 unique roots are used. Frequent roots: "it·will·be" (root היה, 335x in Ezekiel); "one" (root אחד, 104x in Ezekiel); "to·carry" (root נשא, 76x in Ezekiel). The etnachta (major mid-verse pause) falls on 'the·bath', dividing the verse into phrases of 9 and 6 words.
Rashi
The ephah and the bath. These are terms of measure. Chomer and kor — "mui" (muid, a large measure) in the vernacular [Old French].
One measure. The term "measure" denotes a quantity, as it is written: "And you shall give them the same measure of brick" (Exodus 5:18). "One measure" refers to a tenth of the dry mixture, which amounts to thirty se'ah; and this [other measure] refers to a tenth of the wet mixture.
"To bear (laset)" – meaning "to take," and so too the Targum renders it: "le-missav" (to take). Regarding the verse "the tithe of the substance shall be the bath" (referring to the bath being set apart as a tithe), and similarly, "a tenth of the dry substance."
The ephah relative to the chomer will be according to its standard. The sum of the calculation of the bath and the ephah, according to the size of the chomer, I have found: if they increase the chomer, they increase the bath; if they decrease it from this, they decrease it from this, so that its tithe is aligned with it.
Radak
"The ephah and the bath shall be of the same measure." The ephah is the measure of dry goods, and the bath is the measure of liquids; they shall be of the same measure in their capacity.
"To bring up the tithe of the homer, the bath. In oil and in wine you shall bring up the tithe that you are obligated to give from one homer, one bath, and so too with wheat, with barley, and with the other grains:"
"And the tenth part of the chomer is the ephah." From one chomer you shall take as a tithe one ephah.
"Unto the homer shall be its standard." The standard of each one, and its sum, shall be relative to the homer, for each of them is a tenth of the homer. And "homer" is a term equally applied to the measure of the wet and the measure of the dry. And the ephah is three se'ahs, according to its Targum; and so too the bath. And after He told them regarding the vessels of measure that they should not falsify them, nor enlarge them, nor diminish them, and that they should give the tithe by a just measure, whether in the wet or in the dry, He told them the matter of the weight, that they should not falsify it.
Metzudat David
"There shall be one content." This means that the calculation of this is like the calculation of that: the ephah is a tenth of the chomer in the measure of dry substances, and the bath is a tenth of the chomer in the measure of liquids.
"To take." To take the bath, [meaning] taking the tenth of the chomer in liquid measure and the ephah the tenth of the chomer in dry measure; that is to say, that there should be in them the measure of this calculation, neither less nor more.
"To the chomer, etc." This means that according to the measure of the chomer, the calculation of each of these measures will be determined: if one adds to the chomer, one adds to them proportionally; and likewise, if one subtracts from it.
Metzudat Zion
A measure. The matter of "cheshbon" (calculation/accounting) is like [the verse]: "And you shall give brick to the people for their work, without reducing their quota" (Exodus 5:18):
To take. To take, as it is said: “And houses, and they shall take” (Micah 2:2).
The "chomer." A measure of thirty se'ahs; likewise, "and a chomer of barley" (Hosea 3:2).
Its structure. Its calculation:
Malbim
The ephah and the bath: the measure of the substance is thirty se'ah, whether dry or wet. This will be fixed by the king, and according to this he will also fix the smaller measure from which they take the tithe of the king's portion, so that he will not enlarge it in order to defraud the people. Rather, there will be one fixed content for the purpose of bearing the tithe, such that it will always be a tenth of the substance of the bath in the wet measure, and a tenth of the substance will be the ephah in the dry measure. And it will always be proportional to the substance, so that it will always be a tenth of the substance. And if they reduce the substance, they will also reduce the ephah and the bath.
And the shekel shall be twenty gerahs; twenty shekels, five and twenty shekels, ten, and five shekels, shall be your maneh.
verse value 5412
Insights
Verse structure: 14 words, 61 letters. The shortest word is "cud" (גֵּרָ֑ה, 3 letters) and the longest is "and·twenty" (וְעֶשְׂרִ֣ים, 6 letters). Words sharing gematria 620: twenty, twenty. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·the·shekel" (וְהַשֶּׁ֖קֶל), "cud" (גֵּרָ֑ה). The root שקל appears 4 times in this verse. 8 unique roots are used. Frequent roots: "it·will·be" (root היה, 335x in Ezekiel); "five" (root חמש, 76x in Ezekiel); "twenty" (root עשרים, 37x in Ezekiel). The etnachta (major mid-verse pause) falls on 'cud', dividing the verse into phrases of 3 and 11 words. Full calculation: וְהַשֶּׁ֖קֶל [and·the·shekel] (441) + עֶשְׂרִ֣ים [twenty] (620) + גֵּרָ֑ה [cud] (208) + עֶשְׂרִ֨ים [twenty] (620) + שְׁקָלִ֜ים [shekels] (480) + חֲמִשָּׁ֧ה [five] (353) + וְעֶשְׂרִ֣ים [and·twenty] (626) + שְׁקָלִ֗ים [shekels] (480) + עֲשָׂרָ֤ה [ten] (575) + וַחֲמִשָּׁה֙ [and·five] (359) + שֶׁ֔קֶל [shekel] (430) + הַמָּנֶ֖ה [the·maneh] (100) + יִהְיֶ֥ה [it·will·be] (30) + לָכֶֽם [to·you] (90) = 5412.
Rashi
And the shekel is twenty gerahs. Twenty ma'ahs:
Twenty shekels, twenty-five shekels, and fifteen shekels. These make sixty shekels.
"The mina shall be yours." In Old French, it is called a "tsent," and Menachem associates the term with the word for "counting." And behold, there are here two hundred and forty zuzim. From this we learn that the sacred mina was double [the ordinary mina], and they added to it in the days of Ezekiel a sixth part. Thus, it amounts to two hundred and forty. When the verse divided it into three parts and did not simply write, "Sixty shekels shall be your mina," it commanded to make from it a weight of its third part, a weight of its fourth part, and a weight of the ordinary mina that existed from the beginning. And so does the Targum translate: "A third of a mina, twenty shekels; a mina of silver, twenty and five shekels; a quarter of a mina, fifteen shekels; all of them sixty minas. And the great sacred mina shall be yours."
Radak
And it says
“And the shekel is twenty gerahs.” This number of the shekel is written thus in the Torah. And He added for them other weights, saying: “Twenty shekels, twenty-five shekels, ten and five shekels.” The maneh shall be yours. All these numbers, which together total sixty shekels, constitute one weight, and it is called a maneh. And why did He divide it into these portions? Because each one was a weight in its own right. And the maneh is sixty shekels. Similarly, “three manehs of gold,” and similarly, “two thousand manehs of silver.” And Jonathan [ben Uzziel] translated: “And a sela is twenty [gerahs]; a third of a maneh [is] twenty selas; a maneh of silver [is] twenty-five selas; a quarter [is] fifteen selas; all of them [are] sixty manehs; and the great holy maneh shall be yours.” And the maneh that He stated is sixty shekels—it is a secular maneh, as it says, “shall be yours.” And our Sages of blessed memory said that the sacred maneh was double. This verse supports that: “And the shekel is twenty gerahs,” and they calculated: a maneh is two hundred and forty zuzim, for the shekel is four zuzim, and sixty shekels are two hundred and forty zuzim. And how can it say, “the maneh shall be yours,” since a maneh in their terminology is only one hundred zuzim? Rather, the sacred maneh was double, and they added in the days of Ezekiel a sixth from the outside, and these are the forty excess over the two hundred.
Metzudat David
And the shekel. The weight of the shekel shall be twenty gerahs:
"Twenty shekels, etc." At that time, there was a unique weight system of its own: a stone weighing twenty shekels, a stone weighing twenty-five shekels, and a stone weighing fifteen shekels. Therefore, it states that all three of these weights together should be considered as constituting the weight of a maneh, so as not to distort the measurement. (Thus, the maneh is sixty shekels, and the shekel is four zuzim; hence, the maneh amounts to two hundred and forty zuzim. For the secular maneh is one hundred zuzim, and the sacred maneh is double that, making two hundred; and Ezekiel added to it a sixth from the outside, making it two hundred and forty zuzim.)
Metzudat Zion
"And the shekel." It is the name of a weight.
Gerah. The name of a coin, a ma'ah, and likewise, twenty gerahs make a shekel (Exodus 30:13):
The *manah*. It is a *litra* [Roman pound], and likewise, "three *manahs* of gold" (I Kings 10:17).
Malbim
And the shekel, and likewise the coins issued by the king, shall have a fixed standard, so that fraud and deception will not occur in them. The shekel shall be twenty gerahs, and the maneh shall be sixty shekels, which amounts to two hundred and forty gold coins. For the sacred maneh was double, being two hundred gold coins, and Ezekiel added forty gold coins, so that the maneh would amount to sixty shekels. This is because Ezekiel ordained that the prince should take his portion as one-sixtieth, and according to his calculation, he would take one shekel from it. For it will be explained that the prince’s largest portion was one-sixtieth, namely of barley and wheat, as will be explained (in verse 13), and likewise his portion of silver shall be so. And He commanded that coins be made of twenty shekels, and of twenty-five shekels, and of ten shekels, and of five shekels, so that whoever possesses a maneh and wishes to pay it in large and small coins, all types of coins would be in his hand. For twenty-five, twenty, ten, and five make sixty, and he could also exchange it by taking two times twenty-five and ten, or two times twenty-five and two times five, or two times twenty and two times ten, and so on, and this is for the benefit of the state.
This is the offering that you shall set apart: the sixth part of an ephah out of a homer of wheat, and you shall give the sixth part of an ephah out of a homer of barley;
verse value 5762
Insights
Verse structure: 12 words, 56 letters. Verse gematria: 5762 is divisible by 86, the value of Elohim. The shortest word is "this" (זֹ֥את, 3 letters) and the longest is "contribution" (הַתְּרוּמָ֖ה, 6 letters). Words sharing gematria 656: contribution, you·shall·set·aside. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "wheat" (הַחִטִּ֔ים), "and·you·shall·give·a·sixth" (וְשִׁשִּׁיתֶם֙). The root איפה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "that" (root אשר, 341x in Ezekiel); "this" (root זאת, 24x in Ezekiel). First appearance of the root חמר ("from·homer·of") in Ezekiel. The etnachta (major mid-verse pause) falls on 'you·shall·set·aside', dividing the verse into phrases of 4 and 8 words. Full calculation: זֹ֥את [this] (408) + הַתְּרוּמָ֖ה [contribution] (656) + אֲשֶׁ֣ר [that] (501) + תָּרִ֑ימוּ [you·shall·set·aside] (656) + שִׁשִּׁ֤ית [sixth] (1010) + הָאֵיפָה֙ [ephah] (101) + מֵחֹ֣מֶר [from·homer·of] (288) + הַחִטִּ֔ים [wheat] (72) + וְשִׁשִּׁיתֶם֙ [and·you·shall·give·a·sixth] (1056) + הָאֵיפָ֔ה [ephah] (101) + מֵחֹ֖מֶר [from·homer·of] (288) + הַשְּׂעֹרִֽים [the·barley] (625) = 5762.
Rashi
The sixth part of the ephah is from the homer of the wheat. Hence, one-sixtieth is the minimum reduction; it shall not be reduced less than this. And this is what they said: "An evil eye" is one-sixtieth.
"And you shall set aside." And you shall divide one-sixth of an ephah for the heave-offering of the homer of barley.
Radak
“This is the contribution that you shall take.” This refers to the future, meaning that they will bring it for the consecration of the Sanctuary in the future.
"A sixth of an ephah from a homer of wheat." This will be the first offering of the congregation with which they will inaugurate the altar. "They shall lift up to the Lord a meal offering." Whoever has a homer of wheat shall lift up to the Lord from it a sixth of an ephah of flour, which is one-sixtieth of a homer; and likewise from the barley they shall lift up for the meal offering a sixth of an ephah of flour, which is one-sixtieth of a homer.
“And you shall number.” It is a verb from the root sh-sh-h, like “and you shall number the land” from the root ch-m-sh. It is of the doubled [Piel] binyan, on the pattern of “ve-innitem” (and you shall afflict).
Metzudat David
The sixth of the ephah, etc. And it is one part out of sixty; this is what our Sages of blessed memory said: "An evil eye does not diminish from one part in sixty."
"And you shall set aside." You shall give a sixth portion of the chomer of barley; that is to say, whether from wheat or from barley, you shall give one part out of sixty.
Metzudat Zion
"And you shall take the sixth." The word is derived from the root *shesh* (six), meaning that you shall divide [the produce] in order to take the sixth [portion].
Malbim
"This is the contribution" — meaning that, in addition to what the prince will possess as a portion in the land, he will take a contribution from the people. And this will be either one-sixtieth, or one-hundredth, or one-two-hundredth. And it is explained that from wheat and barley he will take one-sixtieth, and it will come to him from the produce, which is ten ephahs, a sixth of an ephah.
and the set portion of oil, the bath of oil, shall be the tithe of the bath out of the cor, which is ten baths, even a homer; for ten baths are a homer;
verse value 6023
Insights
Verse structure: 13 words, 52 letters. The shortest word is "and·portion·of" (וְחֹ֨ק, 3 letters) and the longest is "for·ten" (כִּֽי־עֲשֶׂ֥רֶת, 6 letters). Words sharing gematria 457: the·baths, the·baths. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·portion·of" (וְחֹ֨ק), "from·the·kor" (מִן־הַכֹּ֔ר), "for·ten" (כִּֽי־עֲשֶׂ֥רֶת). The root בת appears 4 times in this verse. 7 unique roots are used. Frequent roots: "the·bath" (root בת, 39x in Ezekiel); "ten" (root עשר, 35x in Ezekiel). The etnachta (major mid-verse pause) falls on 'slime', dividing the verse into phrases of 10 and 3 words. Full calculation: וְחֹ֨ק [and·portion·of] (114) + הַשֶּׁ֜מֶן [the·oil] (395) + הַבַּ֣ת [the·bath] (407) + הַשֶּׁ֗מֶן [the·oil] (395) + מַעְשַׂ֤ר [tithe] (610) + הַבַּת֙ [the·bath] (407) + מִן־הַכֹּ֔ר [from·the·kor] (315) + עֲשֶׂ֥רֶת [ten] (970) + הַבַּתִּ֖ים [the·baths] (457) + חֹ֑מֶר [slime] (248) + כִּֽי־עֲשֶׂ֥רֶת [for·ten] (1000) + הַבַּתִּ֖ים [the·baths] (457) + חֹֽמֶר [slime] (248) = 6023.
Rashi
"And the law of the oil": [This refers] to the tithes.
"The bath of oil, etc." The "bath," which is the measure of oil, is the tithe of the bath. Let it be from the kor. I find that the tithing, that the bath tithes from the kor, should be as follows: (The tithe of the bath from the kor is a tenth of the bath upon the kor. This term in the vernacular is used both for itself and for others, such as "holy service" and "the service of the sons of Merari," according to some authorities.)
Ten baths. There shall be a homer for you, and then it will be possible to take from it one bath for the tithe.
For the ten baths [equal] a homer. Since the homer shall be for you ten baths, and so did Jonathan render: "One of the ten is a bath of the kor, because ten baths [make] a kor."
Radak
“And the ordinance of the oil.” And the ordinance of the terumah from the oil for the mincha, because the mincha was mixed with oil, as it is written in the Torah. And He said “the bat of oil,” meaning that the bat is the measure of the oil, just as the ephah is the measure of wheat and barley; for this is the measure of liquid and this is the measure of dry goods, and this is called a bat and this is called an ephah, and they have one standard for them, as it is written above. But it was not explained above which is the measure of the liquid and which is the measure of the dry goods. And now He said “the bat” regarding the oil, as we have explained. And He said “a tenth of a bat from the kor,” and the kor is the bulk that was mentioned, and it is called by two terms. And He said that he shall give for the terumah of the mincha a tenth of a bat from the kor, meaning that whoever has a kor of oil shall give from it for the mincha a tenth of a bat, just as one who has a kor of wheat gives a sixth of an ephah of flour, so shall he give a tenth of a bat, which is one hundredth of a kor. This is what is written: “Ten baths are a kor.” And He added further and said, “for ten baths are a kor,” meaning that just as the measure is today that ten baths make a kor, so shall it be in the future.
Metzudat David
"And the law of oil." This means: the halakhic rules concerning the tithing of oil.
“The bath of oil.” This means that the bath is the measure of oil, and they shall give the bath, which is one-tenth of a kor, and this is the chomer. And this is because ten baths equal a chomer; thus, the bath is one-tenth of a chomer.
"For ten baths are a chomer." This means that even today the measure is such that ten baths constitute the measure of a chomer, and so it will be in the future.
Metzudat Zion
The kor. So is the material called, and so [it says], “Twenty thousand kors” (II Chronicles 2).
Malbim
And the law of the oil: from the oil he shall take one-hundredth, which is the "daughter of the daughter." This means that the "daughter" is the tithe of the kor (and the kor is the bulk), and this great "daughter" (which the commentary derives from the fact that the daughter takes a tenth of the property, and likewise this daughter is the tithe of the kor). And the great daughter bears a small daughter, which is the tithe of the great daughter, and it is the tithe of the tithe of the mother, which is the bulk or the kor, as if it were the daughter of the daughter. And this is what it says: "The daughter of the oil, the tithe of the daughter from the kor, shall take the oil of the small daughter," which is the tithe of the daughter that comes from the kor, which is the great daughter, of which ten baths constitute the bulk. That is to say, ten great baths; from this bath he shall take its daughter, which is the daughter of the daughter, which is one-hundredth.
and one lamb of the flock, out of two hundred, from the well-watered pastures of Israel; for a meal-offering, and for a burnt-offering, and for peace-offerings, to make atonement for them, says the Lord Hashem.
verse value 3971
Insights
Verse structure: 13 words, 68 letters. Notable word values: "Hashem" (יֱהֹוִֽה) = 26, the value of the divine name Hashem. The shortest word is "utterance" (נְאֻ֖ם, 3 letters) and the longest is "from·the·two·hundred" (מִן־הַמָּאתַ֙יִם֙, 8 letters). 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·lamb·one" (וְשֶׂה־אַחַ֨ת), "from·the·two·hundred" (מִן־הַמָּאתַ֙יִם֙), "from·irrigation·of" (מִמַּשְׁקֵ֣ה). 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "for·them" (root על, 272x in Ezekiel); "my·lord" (root אדון, 222x in Ezekiel). The etnachta (major mid-verse pause) falls on 'and·to·peace-offerings', dividing the verse into phrases of 8 and 5 words. Full calculation: וְשֶׂה־אַחַ֨ת [and·lamb·one] (720) + מִן־הַצֹּ֤אן [from·the·flock] (236) + מִן־הַמָּאתַ֙יִם֙ [from·the·two·hundred] (586) + מִמַּשְׁקֵ֣ה [from·irrigation·of] (485) + יִשְׂרָאֵ֔ל [Israel] (541) + לְמִנְחָ֖ה [to·grain·offering] (133) + וּלְעוֹלָ֣ה [and·to·burnt-offering] (147) + וְלִשְׁלָמִ֑ים [and·to·peace-offerings] (456) + לְכַפֵּ֣ר [to·make·expiation] (330) + עֲלֵיהֶ֔ם [for·them] (155) + נְאֻ֖ם [utterance] (91) + אֲדֹנָ֥י [my·lord] (65) + יֱהֹוִֽה [Hashem] (26) = 3971.
Rashi
“And one ewe from the flock.” This teaches that it must be the finest of his flock. And so Moses said, “The choice of my vows.” Rashi explains that this is a term in Old French meaning “the best of my flock.”
From the two hundred [parts] of the liquids of Israel. Our Sages expounded this regarding the libations: from the surplus of the two hundred [parts] that remained in the cistern into which wine of orlah or kilayim ha-karem had fallen. From here [we derive] that orlah and kilayim ha-karem are nullified in two hundred [parts].
"From that which is permitted to Israel": All of their sacrifices must be from that which is permitted to Israel. "The drink": The main part of the meal is named after the drink, meaning that the eating together with the drinking must be from that which is permitted to Israel.
Radak
"And one ewe from the flock, from the two hundred." He mentioned the meal-offering that they were to raise, and now he mentions the sacrifice that they were to offer, and it is one from the two hundred: whoever had two hundred sheep would bring for the sacrifice, for the dedication of the House, one ewe. And it says "one" [in the feminine], for it would be a female; and we find that "seh" is used in the feminine, both in the phrase "seh beriah" [a healthy, well-formed sheep] and in the phrase "seh razah" [a lean, thin sheep].
“From the well-watered [choice, fattened] flocks of Israel.” From the oils and the choicest [produce], Israel will bring a sacrifice, as it is stated in the Torah: “The choice of your vows” (Leviticus 22:18), and it is stated: “All the fat of the oil-press” (Ezekiel 44:30). This is the opposite of what those about whom it is said were doing: “And you shall bring stolen [meat] for the Passover sacrifice, and the sick [animal],” and it is stated: “And they shall offer to Me an abomination” (Malachi 1:14). And so did Jonathan [ben Uzziel] translate: “From the fattened [produce] of Israel.” This language is in the manner of “[The marrow] of his bones shall be soaked” (Job 21:24); the fattened one is called “soaked.” And this that is mentioned shall be for the meal-offering, for the burnt-offering, and for the peace-offerings, to atone for them for what they sinned in exile or on the way when they went out. And Rashi, of blessed memory, explained this matter: For every heave-offering that Israel will raise from their grain, which is called the Great Heave-Offering. And what he said, “A sixth and a sixth,” and the heave-offering has no fixed measure according to the Torah—our Sages of blessed memory stated: “A miserly eye [gives] one-sixtieth.” And I am astonished at his explanation, for since the heave-offering according to the Torah has no fixed measure, but even a single grain exempts the entire stack, what does Ezekiel come to teach? “A miserly eye”? He should have taught the moderate measure, which is one-fiftieth. And furthermore, why did he mention wheat and barley alone, and oil alone? For the tithe, he should have said “grain, wine, and oil,” as it is written in the Torah. Rather, he said everything according to the spoken word, and it shall be so in the future. And he mentioned oil, and the same law applies to other liquids. And our Sages of blessed memory derived from “from the two hundred” [in the phrase] “from the drink-offerings of Israel”: From the liquids that remained in the cistern into which fell wine of orlah [fruit from a tree in its first three years] or of kilay ha-karem [forbidden mixtures in a vineyard]. From here [we derive] for orlah and for kilay ha-karem that they become permitted through a mixture of one in two hundred.
Metzudat David
“And one sheep, etc.” From the two hundred: whoever has two hundred sheep shall bring one sheep as an offering for the dedication of the house.
"From the watered flocks of Israel." The Targum [renders it]: "From the choice of Israel," meaning that from the good and select cattle in their possession they shall bring the sacrifices, and likewise from the fine flour they shall bring for the meal-offerings. And our Sages of blessed memory said: "From that which is permitted to Israel," implying "from that which is fitting for the feast of Israel," for the feast is named after the drink-offering, as it is said: "And to the banquet..." (Esther 5:5).
Metzudat Zion
Regarding "liquid": The Targum translates it as "mefitma," meaning oil that is rich in marrow, saturated with moisture, as it is written, "and the marrow of his bones shall drink" (Job 21:24). And concerning the meal-offering, it is stated by way of metaphor:
Malbim
“And one sheep from the flock, from the two hundred”: From the two hundred, one sheep from the flock will be allotted to the Prince. Similarly, this exact measure will be allotted to him from the drink offerings of Israel, meaning from the other liquids that are not oil, such as from the wine and the beer, he will take a contribution of one from two hundred. And our Sages of blessed memory derived from this that orlah (fruit from the first three years) is nullified in two hundred. That is to say, these measures—taking one from sixty, one from a hundred, one from two hundred—are established because they are small measures and are always nullified, as we find nullification in sixty, and terumah (heave-offering) is subject to nullification in one from a hundred. From this they derived that similarly there are things nullified in two hundred. And “from the drink offering of Israel” means from that which is permitted to Israel, for what the Prince takes of these portions is explained subsequently, because it will be incumbent upon him to bring the communal offerings and their drink offerings. And certainly they will give him the drink offering of Israel that is fit for libations. And it explains why he will take a portion from the flock, and a portion from the grain, the wine, and the oil: this will be for the meal offerings. From the wheat he will bring meal offerings, and similarly from the wine and the oil he will bring the meal offerings accompanying the libations. And from the flock he will bring burnt offerings and peace offerings, and the communal offerings required for atonement for them, such as the goats of the New Moon and the Festivals, which atone for the congregation. All the communal offerings will be incumbent upon the Prince. Therefore, all the people of the land will contribute to this tithe for the Prince, and in this way it will be as if the congregation brings them jointly, after everyone has contributed their share. And consequently, “and upon the Prince will be incumbent the burnt offerings, the meal offerings, and the libations for all the year”: the daily burnt offerings brought every day will be brought from the Prince’s treasury. And similarly on the Festivals, New Moons, and Sabbaths, when additional offerings, sin-offerings of goats, and the lambs of Shavuot (which are communal peace offerings) are brought, the Prince will provide the burnt offerings, etc., from his own purse, and thereby the congregation will be absolved, after all of them have partnered in it.
All the people of the land shall give this offering for the prince in Israel.
verse value 2526
Insights
Verse structure: 8 words, 36 letters. The shortest word is "all" (כֹּ֚ל, 2 letters) and the longest is "to·the·contribution" (אֶל־הַתְּרוּמָ֣ה, 8 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "to·the·contribution" (אֶל־הַתְּרוּמָ֣ה). 8 unique roots are used. Frequent roots: "they·will·be" (root היה, 335x in Ezekiel); "to·the·contribution" (root איל, 238x in Ezekiel); "the·land" (root ארץ, 176x in Ezekiel). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 6 and 2 words. Full calculation: כֹּ֚ל [all] (50) + הָעָ֣ם [the·people] (115) + הָאָ֔רֶץ [the·land] (296) + יִהְי֖וּ [they·will·be] (31) + אֶל־הַתְּרוּמָ֣ה [to·the·contribution] (687) + הַזֹּ֑את [this] (413) + לַנָּשִׂ֖יא [to·the·chieftain] (391) + בְּיִשְׂרָאֵֽל [in·Israel] (543) = 2526.
Rashi
"Unto this heave-offering." The statement above shall be known to all the people of the land.
Radak
"All the people of the land." The construct chain is written in its defective form, like "the Ark of the Covenant," "the God of Bethel," and similar phrases.
They shall be for this offering of the prince in Israel. On account of the prince in Israel, all Israel shall make this offering; that is to say, on account of themselves, as it stated, “to make atonement for them,” and also on account of the prince they shall make this offering. For the offering of the priests was already mentioned above: “These are the statutes of the altar on the day it is made.” And now it mentions the offering of the people and their meal-offering. The prince will not need to make an offering on his own behalf; all Israel shall make it on his behalf. And likewise, the prince shall make an offering on behalf of Israel during the festivals and appointed times, as it states:
Metzudat David
"All the congregation..." There is no one among them who is exempt; all of them shall give this contribution. Even with regard to the prince of Israel, he too must give this contribution.
And it shall be the prince’s part to give the burnt-offerings, and the meal-offerings, and the drink-offerings, in the feasts, and in the new moons, and in the sabbaths, in all the appointed seasons of the house of Israel; he shall prepare the sin-offering, and the meal-offering, and the burnt-offering, and the peace-offerings, to make atonement for the house of Israel.
verse value 8408
Insights
Verse structure: 19 words, 118 letters. The shortest word is "house" (בֵּ֣ית, 3 letters) and the longest is "and·the·peace-offerings" (וְאֶת־הַשְּׁלָמִ֔ים, 9 letters). 9 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·upon·the·prince" (וְעַֽל־הַנָּשִׂ֣יא), "the·burnt-offerings" (הָעוֹל֣וֹת), "and·the·libation" (וְהַנֵּ֒סֶךְ֒). The root עלה appears 2 times in this verse. 16 unique roots are used. Frequent roots: "it·will·be" (root היה, 335x in Ezekiel); "house" (root בית, 159x in Ezekiel); "Israel" (root ישראל, 154x in Ezekiel). First appearance of the root חג ("in·the·festivals") in Ezekiel. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 11 and 8 words.
Rashi
Regarding the phrase “and for the prince”: I say that this “prince” refers to the High Priest, and so it is with every instance of the term “prince” in this context. And I heard from Rabbi Menachem that it refers to the king.
Radak
And concerning the prince. It is explained:
Metzudat David
"And it shall be upon the prince." Besides the terumah, there shall also be upon the prince the burnt offerings, the meal offerings, and the libations of wine that are brought on the festivals, etc.
"In all My appointed festivals." On all the days that are appointed and assembled for coming to the Temple, and they are festivals, new moons, and Sabbaths. And the matter is doubled in what is written:
"He shall make it." This means that he shall bring all of these from his own property.
Metzudat Zion
And the libation. Wine for the libations:
Moedim. From the word "ve'ad" and "assembly":
Thus says the Lord Hashem: In the first month, in the first day of the month, you shall take a young bullock without blemish; and you shall purify the sanctuary.
verse value 4179
Insights
Verse structure: 11 words, 53 letters. Notable word values: "Hashem" (יֱהֹוִה֒) = 26, the value of the divine name Hashem. The shortest word is "you·shall·take" (תִּקַּ֥ח, 3 letters) and the longest is "a·young·bullock" (פַּר־בֶּן־בָּקָ֖ר, 7 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "a·young·bullock" (פַּר־בֶּן־בָּקָ֖ר), "the·sanctuary" (אֶת־הַמִּקְדָּֽשׁ). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "thus·says" (root אמר, 362x in Ezekiel); "my·lord" (root אדון, 222x in Ezekiel). The etnachta (major mid-verse pause) falls on 'complete', dividing the verse into phrases of 9 and 2 words. Full calculation: כֹּה־אָמַר֮ [thus·says] (266) + אֲדֹנָ֣י [my·lord] (65) + יֱהֹוִה֒ [Hashem] (26) + בָּֽרִאשׁוֹן֙ [in·the·first] (559) + בְּאֶחָ֣ד [one] (15) + לַחֹ֔דֶשׁ [to·the·month] (342) + תִּקַּ֥ח [you·shall·take] (508) + פַּר־בֶּן־בָּקָ֖ר [a·young·bullock] (634) + תָּמִ֑ים [complete] (490) + וְחִטֵּאתָ֖ [and·purge] (424) + אֶת־הַמִּקְדָּֽשׁ [the·sanctuary] (850) = 4179.
Rashi
“Thus says the Lord God: In the first month, on the first of the month, you shall take a bull of the herd, without blemish.” This is the bull of the inauguration mentioned at the beginning of the matter, and it teaches here that the inauguration rites were to be performed on the first of Nisan.
And the sin-offering. And you shall purify:
Radak
Thus it is said: “In the first month, on the first of the month, you shall take a young bull without blemish, and it shall be a sin-offering for the Sanctuary.” “In the first month” refers to the month of Nisan, which is the month of redemption, in which Israel was redeemed from Egypt, and in which they are destined to be redeemed in the future. “On the first of the month” means that they will inaugurate the altar with sacrifices, as stated above, and he mentions the priests’ offering, that they will sacrifice a bull, as stated above. He repeats it here to complete the matter and to specify on which day they will perform it. This verse serves as proof for Rabbi Yehoshua that the future redemption will occur in Nisan. For if the redemption were to take place in Tishrei, how could they refrain from offering sacrifices on the altar until the following Nisan, and from purifying it and effecting atonement for the Temple? And when it says that they are destined to be redeemed in Nisan, it does not mean that they will emerge from exile in Nisan; rather, they will have already emerged from exile prior to Nisan and will ascend, so that on the first of Nisan the construction of the Temple will be completed, and they will inaugurate the altar on the first of Nisan. Similarly, they did so with the Tabernacle: on the first of Nisan, Aaron began to serve at the altar, although the seven days of the consecration preceded him, during which Moses ministered. It is also possible that what was mentioned above regarding the seven days of consecration and the eighth day, which would be the first of Nisan, refers to this sacrifice mentioned here. On that same day, they would sprinkle upon the altar and the corners of the Temple Court. However, when they returned from Babylonia, they inaugurated the altar on the first of Tishrei and began to offer burnt-offerings upon it before the Temple was established. In any case, whether the inauguration of the altar was on the first of Tishrei and they began to offer burnt-offerings upon it before the Temple was established, or whether the inauguration of the altar was seven days before Nisan, or whether it was on the first of Nisan, on that very day they would effect atonement for the altar and perform the sprinklings. Therefore, it says: “You shall take a young bull without blemish, and it shall be a sin-offering for the Sanctuary.” Our Sages of blessed memory raised the difficulty: Is the sin-offering a burnt-offering? That is to say, how can it be said that the bull of the New Moon will be a sin-offering, as stated: “and it shall be a sin-offering for the Sanctuary,” whereas the bull of the New Moon is a burnt-offering, as written in the Torah: “And on your new moons, you shall offer a burnt-offering to the Lord: two young bulls” etc., and it is the goat that was a sin-offering. They said: Rabbi Yohanan stated, “This passage awaits Elijah to expound it,” meaning that we do not know how to expound it. Rav Ashi said, “They offered the consecration sacrifices in the days of Ezra, just as they were offered in the days of Moses.” It is also taught in a Baraita: Rabbi Yehuda says, “This passage awaits Elijah to expound it.” Rabbi Yosi said to him, “They offered the consecration sacrifices in the days of Ezra, just as they were offered in the days of Moses,” meaning that the bull of the consecration was a sin-offering, and so it will be in the future, for on the first of Nisan they will offer the consecration sacrifices.
Metzudat David
"On the first [day]. In the first month:"
“Take a bull, etc.” It is the bull mentioned above, “And you shall place, etc., a bull of the herd for a sin-offering” (above, 43). And now he comes to state that the consecration will be on the first day of the first month, and he further explains what was omitted above.
"And the sin-offering." With this [offering] you shall purify the Sanctuary.
Metzudat Zion
"Tamim." Complete, without blemish:
And you shall purify. And it shall become pure:
Malbim
Thus says the Lord: Regarding the sacrifices mentioned in this section and the following ones, there are many marvels. Abarbanel presented them at length, for they all contradict, add to, and subtract from the laws of the sacrifices stated in the Torah of Moses, and they contradict the fundamental principle that we hold, that the Torah will not change and will not be formulated in any other way. This is based on what is written (verses 21-22) that the Prince will offer, on the first day, a bull as a sin offering, yet such a sacrifice is not found in the Torah? And it states (verse 23) that he will offer during the seven days of the festival a burnt offering of seven bulls and seven rams, whereas the Passover burnt offering consisted of two bulls, one ram, and seven sheep? And it states (verse 24) that the meal offering will be an ephah for the bull and an ephah for the ram, whereas in the Torah of Moses it is written three tenth-ephahs for the bull and two tenth-ephahs for the ram; and it states that the oil will be a hin for an ephah, whereas in the Torah it is a third of a hin for the ram and half a hin for the bull, and the Prophet sets the measures of ephah and hin as equal in all cases? And it states (verse 25) that on the seventh day, the fifteenth of the month, which is during the Festival of Sukkot, he will do like this for the seven days, whereas the sacrifices of the festival in the Torah were in a different manner: the bulls decrease in number, the rams are two, and the sheep are fourteen? And it states (verse 46:4) that on the Sabbath he will offer seven sheep and a ram, whereas in the Torah there are only two sheep? And it states (verse 46:6) that on the New Moon there is a bull, six sheep, and a ram, whereas in the Torah there are two bulls and seven sheep? And it states (chapter 46) that he will offer continually a lamb in the morning, and a meal offering of a sixth of an ephah and a third of a hin of oil, and it does not mention the continual offering of the afternoon, whereas in the Torah it is a tenth of an ephah of fine flour with a quarter of a hin of beaten oil? And why does it not mention the sacrifices of the Festival of Shavuot, Rosh Hashanah, and Yom Kippur?
Our Sages of blessed memory already addressed this in Menachot page 45, and Rabbi Yochanan said that Elijah will come to expound it, for Rabbi Yochanan, according to his approach, holds that all the prophets prophesied concerning the Messianic era, and there will be a change in the nature of the world, and similarly, the matter of the sacrifices will change. But his colleagues dispute with him, both regarding what he said that there will be a change in the future in nature, and regarding this, that there will be a change in the commandments. And they said that the Inauguration Offerings (Miluim) were brought in the days of Ezra, and this is according to the explanation of Abarbanel, that these sacrifices enumerated here will be the Inauguration Offerings, and the Inauguration Offerings will be different, just as they were different also in the days of Ezra and in the days of Moses, and they were temporary rulings. According to this, the days of the Inauguration and the Hanukkah will extend from the Festival of Passover until the Festival of Sukkot, for the beginning of the redemption will be at Passover and the end will be at Sukkot, for then will be the War of Gog and Magog (and the opinions of Rabbi Eliezer and Rabbi Yehoshua, who dispute whether the redemption will be in Nisan or in Tishrei, both have their place). And corresponding to the duration of these days will be the duration of the time of Hanukkah. And after careful consideration, I saw that these days are mentioned and performed with the appropriate oil and rhythm, for in the days of Moses the Inauguration Offerings were seven days, and in the days of Solomon they were fourteen days, seven and seven, and in the days of Ezra they extended twenty-one days, as mentioned in the Book of Ezra. Thus, each one added seven days to the previous Inauguration Offerings, along with the previous days. And consequently, it is fitting according to this that the Inauguration Offerings of the future will be twenty-eight days. However, since the previous Inauguration Offerings were not fulfilled, it is fitting to perform again also the previous days, in such a way that he will perform seven days, fourteen days, and twenty-one days corresponding to the previous ones that were nullified, and the twenty-eight days appropriate for now, totaling seventy days. And behold, in the days of Moses, after the completion of the seven days of the Inauguration Offerings, the days of the Hanukkah of the princes began, which extended twelve days. And it was fitting that this also be done in the days of Solomon twice twelve, and in the days of Ezra three times twelve, and in the future four times twelve days. And although they were not done in the days of Solomon and Ezra because the appropriate time was not present, nevertheless, in the future they will also be done according to the aforementioned order: twelve days corresponding to the days of Moses, twenty-four days corresponding to the days of Solomon, thirty-six days corresponding to the days of Ezra, and forty-eight days for the future, totaling one hundred and twenty days. And with the seventy mentioned above, they make one hundred and ninety. And the mnemonic is: "For the end, the right hand" (Leketz ha-yamin). Therefore, they will begin on the first day and extend until Shemini Atzeret, which are one hundred and ninety days in a row.
Thus says the Lord: He informed him of the matter of the dedication of the Temple in the future. And He had already told him (verse 43:18) how he would atone for the altar, and this will begin on the twenty-third of Adar and extend eight days until the New Moon of Nisan, as was the case in the Inauguration Offerings of Moses. And now He will inform him of what he will do from the New Moon onward, since the altar has already been accepted, and he will begin to atone for the Temple, and this will extend until the fourteenth of Nisan. And then the days of Hanukkah will begin, which will extend until Shemini Atzeret. He commanded Ezekiel that on the first of the month he should take another bull of the herd to sin-offer for the Temple.
And the priest shall take of the blood of the sin-offering, and put it upon the door-posts of the house, and upon the four corners of the settle of the altar, and upon the posts of the gate of the inner court.
verse value 5399
Insights
Verse structure: 15 words, 74 letters. The shortest word is "from·blood·of" (מִדַּ֣ם, 3 letters) and the longest is "and·upon·the·doorpost·of" (וְעַ֨ל־מְזוּזַ֔ת, 8 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "from·blood·of" (מִדַּ֣ם), "to·doorpost" (אֶל־מְזוּזַ֣ת), "and·upon·the·doorpost·of" (וְעַ֨ל־מְזוּזַ֔ת). 15 unique roots are used. Frequent roots: "to·doorpost" (root איל, 238x in Ezekiel); "and·will·give" (root נתן, 207x in Ezekiel); "the·house" (root בית, 159x in Ezekiel). The etnachta (major mid-verse pause) falls on 'for·the·altar', dividing the verse into phrases of 11 and 4 words.
Radak
"And he shall take it, to the doorpost of the house." This is what was not mentioned above; and here too, it does not mention "its four corners," as was mentioned above. And one verse elucidates the other.
"By the doorpost of the house." This refers to the Temple, and it mentions one of the doorposts; the same law applies to the others. The opinion of Jonathan is that it refers to the threshold, as Jonathan rendered it as "the threshold of the house."
"And to the four corners of the Temple Court, to the altar." The Temple Court that is adjacent to the altar, as explained above.
"And on the doorpost of the gate of the inner court." This refers to the Court of Israel, which is inner relative to the Court of Women, which is called the outer one. Or perhaps it refers to the Court of Priests, for it is even more inner.
Metzudat David
The House: it is the Temple.
The corners of the Temple Court toward the Altar. The angles of the pattern of the construction of the top of the Altar:
The inner courtyard. It is the Court of the Men:
Metzudat Zion
Pinot. Zaviyot:
The Azarah. So too does the form of the altar's structure is called, as it is written, "and from the small Azarah" (above, 43b).
Malbim
"And the priest shall take of the blood of the sin-offering and put it upon the doorpost of the house"—this refers to the Ulam [the porch] and the Heichal [the sanctuary]; and "upon the four corners of the Court"—this refers to the surrounding area of the altar (as stated above, 43:20); and this is what is written, "upon the altar"; and "upon the doorpost of the gate of the Court"—this refers to the Court of Israel, upon its three gates.
And so you shall do on the seventh day of the month for every one that errs, and for him that is simple; so shall you make atonement for the house.
verse value 4303
Insights
Verse structure: 9 words, 40 letters. Verse gematria: 4303 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "and·thus" (וְכֵ֤ן, 3 letters) and the longest is "and·you·shall·make·atonement" (וְכִפַּרְתֶּ֖ם, 6 letters). 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "from·man" (מֵאִ֥ישׁ), "going·astray" (שֹׁגֶ֖ה), "and·from·simple" (וּמִפֶּ֑תִי). 9 unique roots are used. Frequent roots: "you·will·do" (root עשה, 214x in Ezekiel); "the·house" (root בית, 159x in Ezekiel); "from·man" (root איש, 84x in Ezekiel). The etnachta (major mid-verse pause) falls on 'and·from·simple', dividing the verse into phrases of 7 and 2 words. Full calculation: וְכֵ֤ן [and·thus] (76) + תַּֽעֲשֶׂה֙ [you·will·do] (775) + בְּשִׁבְעָ֣ה [seven] (379) + בַחֹ֔דֶשׁ [in·the·new·moon] (314) + מֵאִ֥ישׁ [from·man] (351) + שֹׁגֶ֖ה [going·astray] (308) + וּמִפֶּ֑תִי [and·from·simple] (536) + וְכִפַּרְתֶּ֖ם [and·you·shall·make·atonement] (746) + אֶת־הַבָּֽיִת [the·house] (818) = 4303.
Rashi
And likewise you shall do on the seventh day of the month. One might say that "likewise you shall do" refers to all seven days, and so it states above: "For seven days they shall make atonement for the altar." Our Sages explained this in Menaḥot: "Likewise you shall do" refers to a bull offering that is not eaten, brought by the seven tribes who introduced a novel ruling and whose court decreed that fat is permitted, causing the seven tribes—who constitute the majority of the community—to act in accordance with their ruling, thereby bringing the bull offering for an unwitting transgression of the community.
“From a person who erred or was misled, etc.” – this is a verse whose order is reversed. The phrase “and you shall make atonement for the sanctuary” comes before “from a person who erred or was misled,” to teach that after the seven days of the inauguration, when the altar is consecrated, they shall bring their sin-offerings and guilt-offerings, and atonement shall be made for them. For when Israel is atoned for, the Sanctuary is atoned for.
Radak
And likewise you shall do on the seventh of the month for a person who erred and one who was misled, and you shall make atonement for the house. This will be a novel ruling for the future regarding sin committed concerning the altar and the Temple even on the seventh of the month. And this is because, due to the great joy over the dedication of the altar, perhaps a person entered unintentionally a place where he had no permission to enter, or a person who was naive and did not know that it was forbidden to enter. And on account of this, they will also make atonement on the seventh of the month. And our Sages of blessed memory expounded upon it: "And likewise you shall do" — the bull that is burned [is brought] by the seven tribes, which constitute the majority of the congregation. And they expounded "in the month" — that they innovated a matter and their court ruled that fat is permitted, and the seven tribes, which are the majority of the congregation, acted in accordance with their ruling, and therefore they bring the bull for an error of the law.
“From a person who errs and is led astray.” This teaches that one is liable only when there is an oversight of a halakhic matter together with an inadvertent action. Our Sages said: “May that man be remembered for good, Chananyah, son of Chizkiyah, son of Garon.” For had it not been for him, the Book of Ezekiel would have been hidden away, since its statements appeared to contradict the words of the Torah. What did he do? He brought up three hundred jars of oil, sat in the attic, and expounded [the text]. And what Chananyah expounded on this matter is not found among us today.
Metzudat David
"And you shall do likewise." This means that you shall similarly offer sacrifices throughout the entire seven days of the month, day after day. However, not in the manner that was commanded for the first day, for on the six [remaining] days it was commanded to bring a goat as a sin-offering, and a bull and a ram as burnt-offerings, as stated there.
“From an unwitting person and a misled person.” This means that these offerings are brought to remove the sin from an unwitting person and a misled person, namely, from one who entered the Temple in a place where he was not permitted to enter, and did so either through inadvertence or through foolishness of mind.
“And you shall make atonement.” With them [the blood of the sin offering] you shall wipe the House, specifically the desecration caused by those who entered there without permission.
Metzudat Zion
Shogeh. From the language of shegagah (unintentional error):
"Mipeti." A fool and a simpleton:
"And you shall make atonement." This refers to the matter of wiping, and similarly, "and you shall make him atone" (ibid.).
Malbim
And likewise you shall do on the seventh of the month: he shall offer again a bull as a sin-offering, and he shall effect atonement from it, just as with the first bull—[atonement] for an unwitting person and for one who is misled. This is expounded upon the verse “and he shall make atonement for the Sanctuary” (which is in verse 18), that he shall effect atonement for an unwitting person. That is to say, the atonement that was effected on the first of the month was to atone for intentional sins, whereas the atonement effected on the seventh of the month shall atone the Sanctuary from error, namely, from what a person sinned due to an error of deliberation, such as when he erred in a legal ruling, or from what he sinned due to being misled. And with these two bulls you shall atone for the House, for the bulls and goats that were offered from the seventh of Adar until Rosh Chodesh Nisan (as stated above, section 43) were to atone for the Altar.
In the first month, in the fourteenth day of the month, you shall have the passover; a feast of seven days; unleavened bread shall be eaten.
verse value 3566
Insights
Verse structure: 13 words, 52 letters. The shortest word is "festival" (חָ֕ג, 2 letters) and the longest is "in·the·first" (בָּ֠רִאשׁ֠וֹן, 6 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "in·four" (בְּאַרְבָּעָ֨ה), "passover" (הַפָּ֑סַח), "festival" (חָ֕ג). The root יום appears 2 times in this verse. 12 unique roots are used. Frequent roots: "it·will·be" (root היה, 335x in Ezekiel); "day" (root יום, 112x in Ezekiel); "in·four" (root ארבע, 59x in Ezekiel). The etnachta (major mid-verse pause) falls on 'passover', dividing the verse into phrases of 8 and 5 words. Full calculation: בָּ֠רִאשׁ֠וֹן [in·the·first] (559) + בְּאַרְבָּעָ֨ה [in·four] (280) + עָשָׂ֥ר [ten] (570) + יוֹם֙ [day] (56) + לַחֹ֔דֶשׁ [to·the·month] (342) + יִהְיֶ֥ה [it·will·be] (30) + לָכֶ֖ם [to·you] (90) + הַפָּ֑סַח [passover] (153) + חָ֕ג [festival] (11) + שְׁבֻע֣וֹת [weeks·of] (778) + יָמִ֔ים [days] (100) + מַצּ֖וֹת [unleavened·bread] (536) + יֵאָכֵֽל [shall·be·eaten] (61) = 3566.
Rashi
Shavuot Yamim. Because one begins from it to count seven weeks, I have found:
“Matzot shall be eaten.” Matzot shall be eaten on it during the festival.
Radak
"In the first month, you shall have the Passover." The slaughter of the Passover offering:
"The festival of seven days, matzot shall be eaten." "Seven" is with a cholam, just as "seven" is with a patach, as we have written regarding the word "le'umat" [in the phrase] "one of the parts," which is like "le'umot" with a patach; and so did Jonathan translate: "seven days."
Metzudat David
The Passover. The time for bringing the Passover offering:
A feast of sevens [of days]. This means that all the days of the festival, which are seven days, one shall eat matzah.
Metzudat Zion
Shevaot. Like sheva without a vav, and likewise above, "le'umat" one of the parts, and it is like "le'umat" without a vav.
Malbim
"On the first" – now it informs us of the order of the offerings of the Temple's dedication and the Hanukkah festival, which will begin on the eve of Passover. And this is what it says: "On the first," meaning the first day of Hanukkah, which will begin on the fourteenth day of the month of Nisan. "You shall have the Passover offering" – this comes to teach that one should not think that the sacrifices enumerated here will replace the Passover offering and the Festival of Unleavened Bread, which the Torah commanded to observe on that day. Rather, it says: Not so; nevertheless, you shall have the Passover offering. You shall bring the Passover sacrifice according to its laws on the fourteenth of Nisan. Likewise, "a seven-day festival" – the Festival of Unleavened Bread shall be observed, and the obligatory sacrifices of the day shall be brought as commanded in the Torah of Moses. Likewise, the commandment to eat [the Passover offering] shall not change in any way from the laws of that day.
And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin-offering.
verse value 2140
Insights
Verse structure: 10 words, 39 letters. The shortest word is "bull·of" (פַּ֖ר, 2 letters) and the longest is "the·prince" (הַנָּשִׂיא֙, 5 letters). Words sharing gematria 82: behind, and·for. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "behind" (בַּעֲד֕וֹ), "and·for" (וּבְעַ֖ד), "purgation·offering" (חַטָּֽאת). The root בעד appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·will·do" (root עשה, 214x in Ezekiel); "the·land" (root ארץ, 176x in Ezekiel); "all·nation" (root כל, 129x in Ezekiel). The etnachta (major mid-verse pause) falls on 'the·land', dividing the verse into phrases of 8 and 2 words. Full calculation: וְעָשָׂ֤ה [and·will·do] (381) + הַנָּשִׂיא֙ [the·prince] (366) + בַּיּ֣וֹם [in·the·day] (58) + הַה֔וּא [that] (17) + בַּעֲד֕וֹ [behind] (82) + וּבְעַ֖ד [and·for] (82) + כׇּל־עַ֣ם [all·nation] (160) + הָאָ֑רֶץ [the·land] (296) + פַּ֖ר [bull·of] (280) + חַטָּֽאת [purgation·offering] (418) = 2140.
Rashi
"And the prince shall do on that day..." Our Sages said that they sought to conceal the Book of Ezekiel, because his words contradicted the words of the Torah. However, Hananiah ben Hezekiah ben Garon was remembered for good; he sat in an attic and expounded: "due to our sins it was hidden from us what he expounded regarding these sacrifices: 'Why is the bull offered on the fourteenth of Nisan?' And I say: Perhaps it is on the fourteenth of Nisan of the first Passover, in which the Temple was consecrated, and this bull comes in place of the young bull that Aaron offered on the eighth day of the consecration. And it teaches that if he had not offered it on the eighth day of the consecration, he would offer it on the fourteenth of Nisan, so that it would be consecrated for service before the festival, since upon him rests the obligation to perform the festival sacrifices and the burnt-offering of the appointed time, as stated above: 'And upon the prince shall be the burnt-offerings, the meal-offering, and the drink-offering on the festivals...'"
Radak
"And the prince shall do." Just as it was stated above, that he will offer the people's sacrifice on that day, on the first day of Passover, for the verse mentions "the feast," and it is possible that its interpretation is "on that day," meaning the fourteenth of Nisan. However, this sacrifice is not an ox mentioned in the Torah, for there is no ox as a sin-offering in Passover or in the other festivals, but only a goat as a sin-offering. Here, however, it states an ox as a sin-offering and a goat as a sin-offering. Likewise, regarding what it says, "seven bulls and seven rams for a burnt-offering," whereas in the Torah there are two oxen, one ram, and seven lambs. And similarly, regarding the meal-offering, it says "an ephah for the bull and an ephah for the ram, and a hin of oil for each ephah," whereas in the Torah there are three tenth-ephahs for the bull, two tenth-ephahs for the ram, and one tenth-ephah for the lamb. Therefore, we are forced to conclude that this is a novel matter concerning the sacrifices in the future.
Metzudat David
"And the prince shall make it." This means that he shall bring it from his own property.
"On that day." On the fourteenth day of the first month:
“On his behalf.” To make atonement on his behalf and on behalf of the entire congregation.
"A bull for a sin-offering": This will be among the sacrifices of the consecration period, for the days of the consecration period will begin on the first day of the first month and will conclude after the Festival of Sukkot (and even Solomon and Ezra did not observe the number of days of the consecration period that were observed in the Tabernacle, and this number was not the same; and since the honor of this latter Temple will be greater, the days of consecration will be so many):
Malbim
And the Nasi shall do so, except for the sacrifices of the day that are obligatory according to the Torah of Moses, which shall be brought in accordance with their halakhic requirements. The Nasi shall offer sacrifices that are a temporary enactment for the sake of education. This is that on the eve of Passover he shall bring a bull as a sin-offering for Hanukkah. This offering shall not be for atonement for the altar and the Temple, since atonement for them has already been effected on the preceding days, as stated above. Rather, it is for atonement for himself and for all the people of the land.
And the seven days of the feast he shall prepare a burnt-offering to Hashem, seven bullocks and seven rams without blemish daily the seven days; and a he-goat daily for a sin-offering.
verse value 6087
Insights
Verse structure: 17 words, 77 letters. Notable word values: "to·the·day" (לַיּ֔וֹם) = 86, equal to Elohim. The shortest word is "will·do" (יַעֲשֶׂ֧ה, 4 letters) and the longest is "days·of·the·festival" (יְמֵי־הֶחָ֜ג, 6 letters). Words sharing gematria 778: seven, seven. 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "days·of·the·festival" (יְמֵי־הֶחָ֜ג). The root שבע appears 4 times in this verse. 11 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 427x in Ezekiel); "rams" (root איל, 238x in Ezekiel); "will·do" (root עשה, 214x in Ezekiel). The etnachta (major mid-verse pause) falls on 'day', dividing the verse into phrases of 13 and 4 words.
Rashi
Seven bulls and seven rams, unblemished, for each day. Yet the Torah states: "Bulls of the herd, two, and one ram." From this verse alone, I would only establish seven bulls and seven rams for the seven days—a bull for each day and a ram for each day. And it comes to teach that the bulls do not disqualify one another, nor do the rams disqualify one another. And so we learned in the Mishnah in Menachot. However, they did not bring proof from this verse, but rather from the verse stated below (Ezekiel 46:6): "And on the day of the new moon, a bull of the herd, unblemished, and six lambs, and one ram." Perhaps even this [verse] comes to teach the same thing. And so is its interpretation: "Seven bulls and seven rams for each day"—the matter of each day is coupled with its day; that is, the seven bulls for the seven days are burnt offerings.
And the sin-offering, a goat, per day. The goats of the Festivals:
Radak
And seven. It is explained:
Metzudat David
"He shall make." This means that the Nasi shall bring from his own resources.
“Seven bulls, etc.” These are the sacrifices of the consecration [of the Tabernacle], and the sacrifices mentioned in the Torah, which were brought as an obligation each day, are not mentioned here.
“For the day of the seven days.” This means: for each of the seven days.
Malbim
"And for the seven days of the festival, in addition to the festival offerings written in the Torah, they shall make a burnt offering to the Lord: seven bulls each day. And do not think that the total will be seven, meaning one for each day; rather, this means for the seven days, namely, that each day of the seven days, seven bulls, a sin offering, etc., shall be brought. And all of this is for the purpose of inauguration."
And he shall prepare a meal-offering, an ephah for a bullock, and an ephah for a ram, and a hin of oil to an ephah.
verse value 1660
Insights
Verse structure: 9 words, 37 letters. The shortest word is "to·the·bull" (לַפָּ֛ר, 3 letters) and the longest is "and·grain·offering" (וּמִנְחָ֗ה, 5 letters). The root איפה appears 3 times in this verse. 7 unique roots are used. Frequent roots: "for·a·ram" (root איל, 238x in Ezekiel); "will·do" (root עשה, 214x in Ezekiel). The etnachta (major mid-verse pause) falls on 'will·do', dividing the verse into phrases of 6 and 3 words. Full calculation: וּמִנְחָ֗ה [and·grain·offering] (109) + אֵיפָ֥ה [ephah] (96) + לַפָּ֛ר [to·the·bull] (310) + וְאֵיפָ֥ה [ephah] (102) + לָאַ֖יִל [for·a·ram] (71) + יַעֲשֶׂ֑ה [will·do] (385) + וְשֶׁ֖מֶן [and·oil·of] (396) + הִ֥ין [hin] (65) + לָאֵיפָֽה [to·the·ephah] (126) = 1660.
Rashi
"An ephah for a bull." I do not know what the meal-offering of the drink-offerings, which is an ephah for a bull, is, since the Torah stated that it is three tenths [of an ephah]. And one might say: an ephah of flour, to yield a tenth-ephah of fine flour from a seah, for the ephah is three seahs. "An ephah for a bull" teaches you that if he did not find fine flour sifted to such a degree, he may bring from the flour measured at a tenth per seah.
And an ephah for a ram. This too [refers to] flour, to derive from it two *omer*s of sifted fine flour, sifted as needed, as we learned: "The two loaves [of bread] are [made from] two *omer*s [of flour] from three *se'ahs*."
A hin to an ephah. I do not know for what purpose. And one may say: Not that the entire hin should be offered, but rather there were portions within the hin, and he should offer oil according to the flour, as is the law of the sacrifice: for a bull according to its law, and for a ram according to its law, according to the portions of the hin.
Radak
And the minchah. It is clear:
Metzudat David
"And the Minchah, etc." Although the Torah stated a single measure for the Minchah and the oil, and distinguished between a bull and a ram, this applies only to the sacrifices explicitly mentioned in the Torah. The sacrifices of the Milu'im (the consecration offerings) for the future are not included in this category; nevertheless, our Sages of blessed memory derived halakhic principles from all of these.
Metzudat Zion
Hin. A measure, and it contains twelve logim.
Malbim
"And the meal-offering": likewise, the meal-offering that is brought for the purpose of initiation (chinuch) will differ from the meal-offering that is fixed by the Torah, in that there will be an ephah both for the bull and for the ram; and similarly, the oil will differ in its requirement, being a hin per ephah. For all of this is a mitzvah for the moment, solely for the sake of initiation, with the exception of the libations of the day, which will be performed according to their proper requirement.
In the seventh month, in the fifteenth day of the month, in the feast, shall he do the like the seven days; to the sin-offering as well as the burnt-offering, and the meal-offering as well as the oil.
verse value 4156
Insights
Verse structure: 14 words, 61 letters. Notable word values: "in·the·feast" (בֶּחָ֔ג) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "ten" (עָשָׂ֨ר, 3 letters) and the longest is "in·the·seventh" (בַּשְּׁבִיעִ֡י, 6 letters). Words sharing gematria 56: day, like·these. 7 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "in·the·seventh" (בַּשְּׁבִיעִ֡י), "in·the·feast" (בֶּחָ֔ג), "like·these" (כָאֵ֖לֶּה). The root יום appears 2 times in this verse. 13 unique roots are used. Frequent roots: "will·do" (root עשה, 214x in Ezekiel); "day" (root יום, 112x in Ezekiel); "in·five" (root חמש, 76x in Ezekiel). The etnachta (major mid-verse pause) falls on 'day', dividing the verse into phrases of 10 and 4 words. Full calculation: בַּשְּׁבִיעִ֡י [in·the·seventh] (394) + בַּחֲמִשָּׁה֩ [in·five] (355) + עָשָׂ֨ר [ten] (570) + י֤וֹם [day] (56) + לַחֹ֙דֶשׁ֙ [to·the·month] (342) + בֶּחָ֔ג [in·the·feast] (13) + יַעֲשֶׂ֥ה [will·do] (385) + כָאֵ֖לֶּה [like·these] (56) + שִׁבְעַ֣ת [seven] (772) + הַיָּמִ֑ים [day] (105) + כַּֽחַטָּאת֙ [as·the·purgation·offering] (438) + כָּעֹלָ֔ה [as·the·burnt-offering] (125) + וְכַמִּנְחָ֖ה [and·as·the·grain·offering] (129) + וְכַשָּֽׁמֶן [and·as·the·oil] (416) = 4156.
Radak
"In the seventh month": This is Tishrei, which is the seventh month, and He said that they should offer the sacrifices of the seven days of Sukkot just as they do for the seven days of Passover. This too would be a novelty, for the Festival of Sukkot differs in its sacrifices. And He did not mention the sacrifice of the Eighth Day of Assembly, perhaps because it will be as it is written in the Torah.
Metzudat David
"On the seventh." "In the seventh month:"
"He shall do like these." He shall bring the sacrifices of the consecration for all seven days, in accordance with the number stated regarding the Passover.
"As a sin-offering, etc." All of these [offerings] are to be brought during Sukkot, in the number stated for the Passover sacrifice. However, on Shavuot, Rosh Hashanah, and Yom Kippur, He did not command to add animal sacrifices beyond those mentioned in the Torah, in order to provide for the Milu'im (the consecration offerings). And on the Eighth Day of Assembly, the days of the Milu'im had already been completed.
Malbim
"In the seventh month, and this training will continue until the Festival of Sukkot, until in the seventh month, on the fifteenth day of the month, on the Festival, meaning on the Festival of Sukkot, he will perform like these seven days, throughout all seven days of Sukkot until Shemini Atzeret, until then the days of training will continue, like a sin-offering and like a burnt-offering, everything just as he did on Passover, and likewise like a meal-offering and like oil. And because on Passover the training will begin and on Sukkot it will conclude, equal sacrifices came in them, and also because then will be the war of Gog and Magog, and the end of salvation, as it is stated in Zechariah (chapter 14):"
Rashi
Radak
Metzudat David
Metzudat Zion
Malbim