יחזקאל, פרק מ״ה, פסוק ט״ז

Providing for public sacrifices is a shared national responsibility that binds the entire population together. The obligation to support these communal offerings is sweeping and absolute. An unusual phrasing in the original text points to a profound concept: the duty rests not only on the citizens but on the physical land itself [רד״ק, מלבי״ם]. Because the obligation is tied to the land, even individuals who are typically exempt from regular taxes are required to participate [מלבי״ם]. There are simply no exemptions; every single person must take part [מצודת דוד]. Furthermore, this specific offering, which was detailed previously [רש״י, ביאור שטיינזלץ], is not collected by force but is given with the full awareness and willing consent of everyone living in the land [רש״י].

The contribution also highlights a unique dynamic between the public and their supreme leader, whether that figure is the head of the nation or the High Priest [ביאור שטיינזלץ]. One perspective views this as a relationship of mutual care and responsibility. The people provide the contribution on behalf of themselves and their leader to fund sacrifices that bring atonement for everyone. Because the nation acts on his behalf, the leader is spared the need to bring a personal sacrifice for his own atonement. In return, the leader takes on the responsibility of providing the public sacrifices for the entire nation on Sabbaths, holidays, and new moons [רד״ק, צאינה וראינה]. Alternatively, another approach maintains that the absolute universality of this duty means the leader is not exempt from the giving process. Instead, he is personally obligated to give this contribution exactly like the rest of the people [מצודת דוד].