Introduction
In this part of Chapter 45, we address two main topics: first - the terumah-gifts that the people give to the prince from grain, oil, and livestock, and the purpose for which they are given; and second - the order of sacrifices for the dedication of the Third Temple, a passage with many perplexities, which the Malbim resolves in a wondrous and remarkably precise manner. Let us follow the order of the verses.
The Terumah of Wheat and Barley - One Sixtieth
זֹאת הַתְּרוּמָה אֲשֶׁר תָּרִימוּ שִׁשִּׁית הָאֵיפָה מֵחֹמֶר הַחִטִּים וְשִׁשִּׁיתֶם הָאֵיפָה מֵחֹמֶר הַשְּׂעֹרִים׃ (יג) - "This is the terumah that you shall set aside: a sixth of an ephah from a chomer of wheat, and you shall give a sixth of an ephah from a chomer of barley." (13)
The Malbim explains: aside from the prince having an ancestral estate in the Land, as we saw earlier, he will also receive a terumah-gift from the people. That is, he will receive a portion of the produce from the people. This portion varies according to the species: either one-sixtieth, one-hundredth, or one-two-hundredth. In wheat and barley, he takes one-sixtieth - from a chomer, which equals ten ephahs, he receives a sixth of an ephah, which is precisely one-sixtieth of ten ephahs.
It should be noted that Radak interprets this differently: in his view, this refers to the initial offering of the congregation with which they will inaugurate the altar, and this is the meaning of "This is the terumah that you shall set aside" - the congregation's donation for the dedication of the altar. However, according to the Malbim, whose approach we follow, this is the terumah that the congregation gives to the prince.
The Fixed Portion of Oil - One Hundredth
וְחֹק הַשֶּׁמֶן הַבַּת הַשֶּׁמֶן מַעְשַׂר הַבַּת מִן הַכֹּר עֲשֶׂרֶת הַבַּתִּים חֹמֶר כִּי עֲשֶׂרֶת הַבַּתִּים חֹמֶר׃ (יד) - "And the prescribed portion of oil, of the bat of oil: a tenth of a bat from a kor, ten batim being a chomer, for ten batim are a chomer." (14)
From the oil, they give the king one-hundredth, and this is the calculation: a bat is a tenth of a kor, and a kor is the chomer - thirty se'ah, approximately 250 liters. However, there is a large bat and a small bat. The large bat is ten percent of the kor, namely three se'ah. And from the large bat, they take another ten percent, which is the small bat - one-third of a se'ah.
And the prophet tells you: you do not give the king the large bat, not three se'ah out of thirty, but rather the small bat - one-third of a se'ah, which is one percent of the whole. This is the meaning of "a tenth of a bat from a kor": the oil given is the small bat, which is the tenth of the bat that comes from the kor. The bat from the kor is three se'ah, and the bat of the bat is one-third of a se'ah. "Ten batim are a chomer" - ten large batim make up the chomer, thirty se'ah, and from these he takes. It follows: out of thirty se'ah there is a bat of three se'ah, and from within it a bat of the bat of one-third of a se'ah, which is one-hundredth. This is the portion of the prince, just as Scripture says, "a fixed portion (chok) for the priests from Pharaoh" - "and the prescribed portion (chok) of oil" is the fixed allowance they receive in oil, one-hundredth.
One Sheep from Two Hundred - And from Here, that Orlah is Nullified in Two Hundred
וְשֶׂה אַחַת מִן הַצֹּאן מִן הַמָּאתַיִם מִמַּשְׁקֵה יִשְׂרָאֵל לְמִנְחָה וּלְעוֹלָה וְלִשְׁלָמִים לְכַפֵּר עֲלֵיהֶם נְאֻם אֲדֹנָי יֱהוִה׃ (טו) - "And one sheep from the flock out of two hundred, from the well-watered pastures of Israel, for a meal-offering, for a burnt-offering, and for peace-offerings, to make atonement for them, says the Lord God." (15)
From the flock, the Nasi receives one lamb out of two hundred. If with oil we spoke of one out of a hundred, with sheep the measure is one out of two hundred. Likewise, "from the watered pastures [or beverages] of Israel" - from the other liquids, such as wine and beer, he receives a proportion of one out of two hundred.
Our Sages derived from here that orlah is nullified in two hundred parts. The connection is as follows: notice that all the proportions we have seen here are familiar measures to us - one in sixty, one in a hundred, and one in two hundred. These proportions are halachic thresholds of nullification (bitul), a minute quantity that becomes nullified. We find nullification in sixty, as flavor is nullified in sixty. We find regarding terumah that it is nullified in one part to a hundred - if there is a hundredfold, the terumah is nullified, and sixty is not sufficient. And here we also find one in two hundred, which is likewise a threshold of nullification. From this, our Sages derived that this comes to teach about orlah, which is nullified in one part out of two hundred.
Furthermore, our Sages expounded "from the mashkeh of Israel" - from that which is permitted (mutar) to Israel. That is to say, the portions the Nasi takes must be permitted items, where any forbidden substance has already been nullified. Consequently, if there had been an issue, nullification would have taken place. And what is the threshold of nullification for orlah? One in two hundred.
Why He Is Given from the Sheep, the Grain, and the Oil
The Malbim explains that this is essential: from the wheat, the Nasi will provide the meal-offerings (menachot); from the wine and oil, he will provide the libations (nesachim) poured upon the Altar; and from the flock, he will provide burnt-offerings (olot) and peace-offerings (shelamim). Likewise, the communal sacrifices brought for atonement, such as the he-goats of Rosh Chodesh and the festivals - all of these are incumbent upon the Nasi. Thus, when we give the Nasi oil, wine, sheep, and grain, it is all so that he can provide the offerings of Israel. This does not mean he sacrifices them personally, for the Nasi was not a Kohen, but rather that they come from him, as it were, and in this way it represents a contribution from the entire Jewish nation.
כֹּל הָעָם הָאָרֶץ יִהְיוּ אֶל הַתְּרוּמָה הַזֹּאת לַנָּשִׂיא בְּיִשְׂרָאֵל׃ (טז) - "All the people of the land shall be part of this heave-offering for the prince in Israel." (16)
Through this, it is considered as though the entire public brings the sacrifice in partnership, with everyone having contributed their share. The phrasing "all the people the land" (kol ha'am ha'aretz) is somewhat unusual, as the definite article appears twice. The Malbim notes that we find similar phrasing in "the ark the covenant" (ha'aron habrit). Yet he adds an alternative explanation: that the obligation falls both upon the people and upon the land - meaning even those who are exempt from taxes must contribute toward this because of the land's obligation, since anyone established in the land is obligated.
Who Is the Nasi Responsible for the Burnt-Offerings?
וְעַל הַנָּשִׂיא יִהְיֶה הָעוֹלוֹת וְהַמִּנְחָה וְהַנֵּסֶךְ בַּחַגִּים וּבֶחֳדָשִׁים וּבַשַּׁבָּתוֹת בְּכָל מוֹעֲדֵי בֵּית יִשְׂרָאֵל הוּא יַעֲשֶׂה אֶת הַחַטָּאת וְאֶת הַמִּנְחָה וְאֶת הָעוֹלָה וְאֶת הַשְּׁלָמִים לְכַפֵּר בְּעַד בֵּית יִשְׂרָאֵל׃ (יז) - "And upon the prince shall devolve the burnt-offerings, the meal-offering, and the libation, on the festivals, on the New Moons, and on the Sabbaths, on all the appointed seasons of the House of Israel; he shall prepare the sin-offering, the meal-offering, the burnt-offering, and the peace-offerings, to make atonement for the House of Israel." (17)
Rashi cites one interpretation, that this Nasi refers to the Kohen Gadol, since sacrifices are being discussed here. On the other hand, he states: "And I heard in the name of Rabbi Menachem that it speaks of the king." This is also the explanation of the Malbim, whom we follow - that it refers to the leader of Israel and not a Kohen. Upon him are placed the burnt-offerings, meal-offerings, and libations of the entire year: the daily Tamid offerings brought every day come from the treasury of the Nasi. And from where does his treasury acquire it? As we saw in the preceding verses, everyone contributed and the funds entered the Nasi's treasury, from which money was disbursed on behalf of the entire nation.
The same applies to the festivals, Rosh Chodesh, and the Sabbaths, when the Musaf offerings, the sin-offering he-goats, and the lambs of Shavuot - which are communal peace-offerings - are brought. The Nasi provides all of these from his funds, and the public fulfills its obligation through them, since everyone had a share in it.
What is the difference between "festivals" (chagim) and "appointed seasons" (mo'adim)? A chag is specifically a festival on which the festival-offering (korban chagigah, the festival peace-offering) is brought, and it is named chag for that reason. Rosh Hashanah and Yom Kippur are called mo'adim. Although we do find the term chag applied to Rosh Hashanah - "at the full moon, on the day of our feast" (bakeseh leyom chagenu) - fundamentally, the term chag appears in the Torah regarding times when the chagigah offering is sacrificed. On Rosh Hashanah and Yom Kippur there are no festival peace-offerings, which is why they are termed mo'adim rather than chagim.
Malbim's Introduction: The Wonders in this Passage
כֹּה אָמַר אֲדֹנָי יֱהוִה בָּרִאשׁוֹן בְּאֶחָד לַחֹדֶשׁ תִּקַּח פַּר בֶּן בָּקָר תָּמִים וְחִטֵּאתָ אֶת הַמִּקְדָּשׁ׃ (יח) - Thus said the Lord God: In the first month, on the first of the month, you shall take an unblemished young bull and purify the Sanctuary. (18)
Here Malbim provides an introduction that helps us understand all the verses that follow. Malbim explains: in this passage and the one following it, there are many astonishing anomalies, which the minister Don Isaac Abarbanel (Maharia) - whom Malbim frequently quotes and relies upon - laid out at length. All of them contradict, add to, or subtract from the sacrificial laws set forth in the Torah of Moses. When we read and try to understand what is offered on Sabbaths and festivals and compare this to what is written in the Torah, they do not align. This is bewildering, as it contradicts our fundamental principle that the Torah will never change, that "this Torah shall not be replaced."
Consider the examples: it states that the prince brings a sin-offering bull on the eve of Passover, yet in the Torah we find no such offering at all for the prince on Passover eve. In verse 23, it appears that during the seven days of Passover he shall prepare as a burnt-offering seven bulls and seven rams, whereas the Torah's Passover burnt-offering is two bulls, one ram, and seven lambs. In verse 24, the meal-offering is an ephah per bull and an ephah per ram, while the Torah prescribes three tenths of an ephah for a bull and two tenths for a ram. Here, a hin of oil is prescribed per ephah, whereas in the Torah it is a third of a hin for a ram and half a hin for a bull, never a full hin, and the prophet prescribes an equal measure of an ephah and a hin for all of them. In verse 25, on the fifteenth of the seventh month, on Sukkot, he is to do likewise for seven days, whereas the Torah's festival offerings follow a completely different pattern - the bulls decrease each day, there are two rams, and fourteen lambs. In chapter 46, verse 4, on Shabbat he brings only six lambs. In verse 6, on Rosh Chodesh, a bull, six lambs, and a ram, whereas in the Torah it is two bulls and seven lambs. In verse 13, he is to bring a daily Tamid lamb in the morning with a meal-offering of a sixth of an ephah and a third of a hin of oil, without mentioning the afternoon Tamid at all, whereas the Torah prescribes a tenth of an ephah of fine flour with a quarter of a hin of crushed oil. Furthermore, why are the offerings of Shavuot, Rosh Hashanah, and Yom Kippur not mentioned at all? In short, there are radical departures from the Torah's sacrifices, and it is impossible that the Torah could be replaced or that at any point rectification would come through different sacrifices.
"Elijah Is Destined to Expound It" - and the Answer: The Milu'im Offerings
Our Sages already addressed this difficulty in the Gemara in Menachot on folio 45 - a fitting sign, as it deals with chapter 45 of Ezekiel. Rabbi Yochanan said: Elijah is destined to expound it. That is to say, this passage is difficult to understand, and Elijah will come and expound this matter as well. Rabbi Yochanan follows his own consistent view: all the prophets prophesied only concerning the Messianic era, but regarding the World to Come, "no eye has seen it." Consequently, nature itself will change in the world, and the sacrifices will change as well, and Elijah will come and expound why precisely these are the sacrifices.
However, the Gemara notes that his colleagues disagree with him - both regarding his assertion that nature will change in the future and regarding the idea that the sacrifices will change. Instead, they explain that these offerings are the offerings of the days of Milu'im (inauguration). What are the days of Milu'im? These are the days on which the Temple is dedicated - what Moses offered in his time, what Solomon offered, what Ezra offered, and likewise what will be offered in the future Temple. They are called the days of Milu'im or the Milu'im offerings based on the phrase "to inaugurate them" (literally, to fill their hands), consecrating them for the sacred service.
It turns out, then, that this is not referring at all to the regular, standard offerings prescribed in the Torah - those will not change and will remain in exactly the same form. Everything discussed here is an addition of special offerings. Just as we see with the twelve princes, each of whom brought a unique offering - "one silver bowl of a hundred and thirty shekels' weight" - an offering unique to the dedication of the Mishkan alone, with no continuation for future generations. So too here: everything we see further on consists of unique offerings for the dedication of the Third Temple, the Milu'im offerings, which are not permanent but apply only during the inauguration. This also explains why the offerings of Shavuot, Rosh Hashanah, and Yom Kippur were not mentioned - because the days of Milu'im do not coincide with those days at all: the days of Milu'im will run from Passover to Sukkot, and Rosh Hashanah, Yom Kippur, and Shavuot are not included, which is why the verse does not mention them. Consequently, there is no contradiction whatsoever between what is written in the Torah and what is written here.
Why from Passover to Sukkot
These offerings are a temporary measure (hora'at sha'ah), and they will span from Passover to Sukkot. Malbim explains why: because the festival of Matzot marks the beginning of the Redemption - "in Nisan they were redeemed, and in Nisan they are destined to be redeemed." The culmination of the Redemption will be on the festival of Sukkot, at which point the War of Gog and Magog will take place. In other words, the Temple will already be standing, the offerings and the dedication will already be underway, and only afterward will the War of Gog and Magog occur. Indeed, regarding the dispute recorded by our Sages over whether they were redeemed in Nisan or redeemed in Tishrei - both statements are true: the beginning of the Redemption is in Nisan, and the conclusion is in Tishrei on the festival of Sukkot. Corresponding to all these days, from Nisan to Tishrei, will be the duration of the dedication of the Temple.
The Calculation of the One Hundred and Ninety Days
Here Malbim presents a truly wondrous insight, a calculation of astonishing precision that seemingly required Ruach HaKodesh (Divine inspiration) to formulate. In the days of Moses, the days of Milu'im lasted seven days. In the days of Solomon, they lasted fourteen days, as it is written, "seven days and seven days" - meaning they added seven to the dedication of Moses' Tabernacle. In the days of Ezra, the process lasted twenty-one days, as recorded in the Book of Ezra - adding another seven days beyond Solomon's Temple. We learn, therefore, that each subsequent Temple adds seven days of Milu'im over its predecessor. According to this pattern, it would seem fitting that for the Third Temple there should be twenty-eight days.
However, these alone are not enough, explains the Malbim. For the days of Milu'im (consecration) of the previous sanctuaries - seven, fourteen, twenty-one - did not fulfill their ultimate purpose and did not endure, as the Temples were destroyed and the Mishkan was hidden away. Therefore, it is fitting that the future days of Milu'im also correspond to those past days of Milu'im that did not achieve their permanence. Thus, we calculate seven days, fourteen days, and twenty-one days corresponding to the previous ones: seven plus fourteen is twenty-one, plus another twenty-one is forty-two. Adding to this the twenty-eight days of the Third Temple itself yields a total of seventy days of Milu'im. Yet the tally is not finished.
In the days of Moshe, after the seven days of Milu'im concluded, the dedication offerings of the Nesi'im (tribal leaders) began - "his offering was one silver dish" - lasting twelve days, corresponding to the number of the Nesi'im. It would therefore have been fitting that in the days of Shlomo dedication days should be observed twice over, twenty-four days; in the days of Ezra, three times over, thirty-six days; and in the future, four times over, forty-eight days. Now, if you ask: in the days of Shlomo and Ezra they did not actually observe these days of dedication, so why include them? The Malbim answers: the fact that they did not observe them then was only because the time was not ripe, yet nevertheless, in the future to come, they will be observed.
Let us make the calculation: twelve corresponding to the days of Moshe, plus twenty-four corresponding to the days of Shlomo - thirty-six; plus thirty-six corresponding to the days of Ezra - seventy-two; plus forty-eight for the future to come - making a total of one hundred and twenty days. Adding to these the seventy days of Milu'im calculated earlier, we arrive at the "Ketz HaYamin" (the appointed end of days): the numerical value of "Ketz" (קץ) is one hundred and ninety days. When you begin counting from Erev Pesach until Shemini Atzeret - as stated explicitly here in the text that this was the period of the dedication of the Third Temple - you arrive at precisely one hundred and ninety days. Thus the Holy One, blessed be He, reveals to him the future dedication of the Temple and the order of atonement for the Altar.
The Malbim explains: atonement for the Altar will begin on the twenty-third of Adar and last eight days, until Rosh Chodesh Nisan, just as it was in the Milu'im of Moshe. Now He informs him what they will do starting from Rosh Chodesh, when the Altar is already atoned for, accepted, and fit for service. At that point, they begin to effect atonement for the House - meaning to prepare and sanctify the House so that it is fit for sacrifices and the divine service - lasting from Rosh Chodesh Nisan until the fourteenth of Nisan, fourteen days. Then the days of dedication begin, lasting one hundred and ninety days until Shemini Atzeret. Therefore, He now commands Yechezkel that on the first of the month he must take a young bull to cleanse the Sanctuary: after having purged the Altar, the Sanctuary itself must be purged.
The Order of the Blood Application
וְלָקַח הַכֹּהֵן מִדַּם הַחַטָּאת וְנָתַן אֶל מְזוּזַת הַבַּיִת וְאֶל אַרְבַּע פִּנּוֹת הָעֲזָרָה לַמִּזְבֵּחַ וְעַל מְזוּזַת שַׁעַר הֶחָצֵר הַפְּנִימִית׃ (יט) - "And the Kohen shall take of the blood of the sin offering, and put it upon the doorpost of the House, and upon the four corners of the ledge of the Altar, and upon the doorpost of the gate of the inner court." (19)
He takes some of the blood of the sin offering and applies it to the doorpost of the House - namely, the Ulam (vestibule) and the Heichal (Sanctuary). "And upon the four corners of the ledge" - this does not refer to the Temple courtyard itself, but rather, as we have seen, the ledge (sovev) of the Altar is itself called an azarah, the ledge of the Altar. This is why it states, "the four corners of the ledge of the Altar" - not the great courtyard, the Court of the Kohanim, but the ledge of the Altar, which is the sovev. "And upon the doorpost of the gate of the court" - this refers to the Court of the Israelites, upon its three gates, for there were gates facing three directions, and upon all of them he shall purge and apply the blood of the sin offering.
The Erring and the Simple: Atonement for Willful and Unintentional Sins
וְכֵן תַּעֲשֶׂה בְּשִׁבְעָה בַחֹדֶשׁ מֵאִישׁ שֹׁגֶה וּמִפֶּתִי וְכִפַּרְתֶּם אֶת הַבָּיִת׃ (כ) - "And so shall you do on the seventh day of the month for anyone who errs and for the simple; so shall you make atonement for the House." (20)
So shall you do on the seventh of the month: offer a bull as a sin offering once more and purge with it just as was done on the first of the month. The purpose is "for anyone who errs and for the simple." The Malbim explains that this relates back to "and cleanse the Sanctuary." The cleansing on the first of the month serves to atone for willful transgressors, for people who committed sins deliberately; while the cleansing on the seventh of the month purges the Sanctuary from error, from sins committed unintentionally. And what is an "error" (mishgeh)? A sin committed through an error in analysis - one studied and made an error of judgment, such as misinterpreting a halachic ruling. And what is a "simple" person (peti)? A peti is one who errs due to a lack of knowledge, simply not knowing the law. In contrast, the one who errs (shogeh) knows the law, but suffered an error of analysis: he understood a matter, failed to investigate it fully, and came to an incorrect conclusion. These two bulls effect atonement for the House, for the bulls and he-goats offered from the twenty-third of Adar until Rosh Chodesh Nisan were to atone for the Altar, whereas those offered from Rosh Chodesh Nisan onward come to atone for the House.
Pesach Remains According to Its Law
בָּרִאשׁוֹן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ יִהְיֶה לָכֶם הַפָּסַח חָג שְׁבֻעוֹת יָמִים מַצּוֹת יֵאָכֵל׃ (כא) - "In the first month, on the fourteenth day of the month, you shall have the Passover, a feast of seven days; unleavened bread shall be eaten." (21)
Now he describes for him the order of the inauguration offerings (milu'im and chanukah) that begin on Erev Pesach. "In the first" - the first stage of the dedication of the altar begins on the fourteenth of the month, which is when Pesach falls. The Malbim explains that the text comes to teach us that one should not think the sacrifices described next come to replace the Korban Pesach. Not at all: as we have said, these sacrifices are unique to the dedication of the Temple, while all the standard offerings will be brought as prescribed in the Torah, for the Torah will never be replaced. Therefore, Scripture says, "In the fourteenth day of the month you shall have the Passover" - make no mistake, the Korban Pesach remains intact and will be slaughtered in its proper halachic manner on the fourteenth of Nisan.
"A festival of a week of days" (chag shevu'ot yamim) - equivalent to a festival of seven days. Rashi explains "chag shevu'ot yamim" as referring to the fact that on the day following the Pesach offering, we begin counting the seven weeks of the Omer. Likewise, "matzot shall be eaten" - on the festival of Matzot they will bring the offerings as written in the Torah, and eat matzot in accordance with the laws of the entire holiday of Pesach. Make no mistake in thinking that anything will change - the Torah will never change.
The Nasi's Sin-Offering Bull on Erev Pesach
וְעָשָׂה הַנָּשִׂיא בַּיּוֹם הַהוּא בַּעֲדוֹ וּבְעַד כָּל עַם הָאָרֶץ פַּר חַטָּאת׃ (כב) - And upon that day shall the prince prepare for himself and for all the people of the land a bull for a sin-offering. (22)
Aside from the standard daily and festival offerings mandated by the Torah of Moshe according to Halachah, the Nasi will bring sacrifices that serve as a temporary ruling (hora'at sha'ah) in order to inaugurate the Temple. On Erev Pesach, he will bring a bull for a sin-offering for the dedication. This is not meant to atone for the altar or the Sanctuary - for he has already atoned for them from Rosh Chodesh Adar - but rather solely to atone for himself and for all the people of the land, to sanctify him and all the people of the land and bring atonement for them.
The Sacrifices of the Seven Days of the Festival
וְשִׁבְעַת יְמֵי הֶחָג יַעֲשֶׂה עוֹלָה לַיהוָה שִׁבְעַת פָּרִים וְשִׁבְעַת אֵילִים תְּמִימִם לַיּוֹם שִׁבְעַת הַיָּמִים וְחַטָּאת שְׂעִיר עִזִּים לַיּוֹם׃ (כג) - And for the seven days of the feast he shall prepare a burnt-offering to the Lord, seven bulls and seven rams without blemish daily for the seven days; and a male goat daily for a sin-offering. (23)
During the seven days of the festival, in addition to the festival offerings specified in the Torah, he shall prepare as an olah (burnt-offering) to Hashem seven bulls per day. Do not think that there would be a total of seven bulls, one for each day; therefore Scripture specifies "the seven days", meaning seven bulls on each and every day. So too with the sin-offering. And all of this, as noted, is to dedicate the Temple.
וּמִנְחָה אֵיפָה לַפָּר וְאֵיפָה לָאַיִל יַעֲשֶׂה וְשֶׁמֶן הִין לָאֵיפָה׃ (כד) - And he shall prepare a meal-offering, an ephah for a bull, and an ephah for a ram, and a hin of oil to an ephah. (24)
The meal-offering (minchah) that he brings for the dedication of the Temple will also differ from the standard meal-offering prescribed in the Torah: an ephah whether for a bull or for a ram. Likewise, the measure of oil changes - a hin per ephah. All this is a temporary ruling for the dedication of the Temple, and this is aside from the libations (nesachim) offered in accordance with Halachah, the libations required for the day as the daily obligation.
The Conclusion of the Dedication on Sukkot
בַּשְּׁבִיעִי בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ בֶּחָג יַעֲשֶׂה כָאֵלֶּה שִׁבְעַת הַיָּמִים כַּחַטָּאת כָּעֹלָה וְכַמִּנְחָה וְכַשָּׁמֶן׃ (כה) - In the seventh month, on the fifteenth day of the month, during the festival, he shall do likewise for seven days, according to the sin-offering, according to the burnt-offering, and according to the meal-offering, and according to the oil. (25)
The dedication will continue until the festival of Sukkot: in the seventh month, on the fifteenth day of the month, on the festival of Sukkot, he shall do the same for the seven days. Throughout all seven days of Sukkot and until Shemini Atzeret, the days of dedication will continue, totaling exactly one hundred and ninety days. And he shall do according to the sin offering and according to the burnt offering just as he did on Pesach, and likewise the meal offering and the oil, exactly as he offered on Pesach - seven bulls and seven unblemished rams, and so forth. Because he begins on Pesach and concludes on Sukkot, the sacrifices offered on them are identical. And at that time as well, as mentioned, the salvation of the war of Gog and Magog will take place, as brought in Zechariah, chapter 14.
In summary:
In this section, we learned about the people's contributions to the Nasi - one sixtieth from the wheat and barley, one hundredth from the oil, and one two-hundredth from the flock and other liquids, from which Chazal derived that orlah is nullified in two hundred. All of these contributions were intended for the Nasi to offer the communal sacrifices from them, so that it is considered as if all of Israel are partners in them. Afterwards, we addressed the great perplexities regarding the sacrifices described here, which do not align with what is written in the Torah, and the resolution brought by the Gemara in Menachot 45a: these are not sacrifices for future generations, but rather the inauguration offerings (Milu'im), a temporary directive for the dedication of the Third Temple, while the Torah's sacrifices remain as they are - "this Torah shall not be exchanged." And we saw the Malbim's wondrous calculation, which combines the days of the Milu'im and the days of the dedication of the Nesi'im of all the Temples to exactly one hundred and ninety days, the "Keitz HaYamin," from the eve of Pesach until Shemini Atzeret - from the beginning of the redemption in Nisan until its completion in Tishrei.