We learned there: the ramp was on the south side of the altar, thirty-two cubits long by sixteen cubits wide. From where are these matters derived? Rav Huna said, Scripture says, "by the flank of the altar northward": the Torah said, place the flank on the north and the front on the south. One might say the flank and the front are both on the north. Rava said: the man sets it against its own face. Abaye said to him: answer the man and then raise the objection. He said to him: "foursquare" is written, and this is needed to teach that it was made perfectly square. But is "foursquare" written, or is it not rather written so as to bear this meaning and that meaning? And by your own reasoning, is "crouching" written? He said to him: it is written "foursquare," which can be read this way and that way. And a Tanna derives it from here, as it was taught: Rabbi Judah says, "and its steps shall face east" (Ezekiel 43:17) means all the turns that you turn shall be only by way of the right, toward the east. One might say, by way of the left, toward the east. This cannot enter your mind, for Rami bar Yehezkel taught: the Sea that Solomon made "stood upon twelve oxen, three facing north, three facing west, three facing south, three facing east, and the Sea was upon them above" (1 Kings 7:25); all the turns that you turn shall be only by way of the right, toward the east. This verse is needed for its own teaching; if so, why does it say "facing, facing" twice? (Beside the binding of Isaac, "northward" is written in the margin.)
The Altar Ramp Measured and the Rule of Turning Right
Yalkut Shimoni on Torah 446:3
תְּנָן הָתָם כֶּבֶשׁ הָיָה לִדְרוֹמוֹ שֶׁל מִזְבֵּחַ אֹרֶךְ שְׁלֹשִׁים וּשְׁתַּיִם עַל רֹחַב שֵׁשׁ עֶשְׂרֵה. מְנָא הַנֵּי מִלֵּי אָמַר רַב הוּנָא אָמַר קְרָא, עַל יֶרֶךְ הַמִּזְבֵּחַ צָפֹנָה, אָמְרָה תּוֹרָה תֵּן יָרֵךְ בַּצָּפוֹן וּפָנִים בַּדָּרוֹם אֵימָא יָרֵךְ וּפָנִים בַּצָּפוֹן, אָמַר רָבָא רַמֵּי גַּבְרָא אַאַפֵּיהּ אָמַר לֵיהּ אַבַּיֵּי, תָּרִיץ גַּבְרָא וּמוֹתִיב, אָמַר לֵיהּ "רָבוּעַ כְּתִיב, וְהָא מִבָּעֵי לֵיהּ דִּמְרֻבָּע רִבּוּעֵי, מִי כְּתִיב מְרֻבָּע, וְלִיטַעֲמִיךְ מִי כְּתִיב רָבוּץ, אָמַר לֵיהּ כְּתִיב "רָבוּעַ" דְּמַשְׁמַע הָכִי וּמַשְׁמַע הָכִי וְתַנָּא מַיְתִי לָהּ מֵהָכָא דְּתַנְיָא רַבִּי יְהוּדָה אוֹמֵר (יחזקאל מג, יז) "וּמַעֲלֹתֵהוּ פְּנוֹת קָדִים" כָּל פְּנִיּוֹת שֶׁאַתָּה פּוֹנֶה לֹא יְהוּ אֶלָּא דֶּרֶךְ יָמִין לַמִּזְרָח. אֵימָא דֶּרֶךְ שְׂמֹאל לַמִּזְרָח. לֹא סַלְקָא דַעְתָּךְ, דְּתָנֵי רָמִי בַּר (חִזְקִיָּה) [יְחֶזְקֵאל] יָם שֶׁעָשָׂה שְׁלֹמֹה (מלכים א ז, כה) "עֹמֵד עַל שְׁנֵי עָשָׂר בָּקָר שְׁלֹשָׁה פֹּנִים צָפוֹנָה וּשְׁלֹשָׁה פֹּנִים יָמָּה וּשְׁלֹשָׁה פֹּנִים נֶגְבָּה וּשְׁלֹשָׁה פֹּנִים מִזְרָחָה וְהַיָּם עֲלֵיהֶם מִלְמָעְלָה", כָּל פְּנִיּוֹת שֶׁאַתָּה פּוֹנֶה לֹא יְהוּ אֶלָּא דֶּרֶךְ יָמִין לַמִּזְרָח, הַאי מִבָּעֵי לֵיהּ לְגוּפֵיהּ, אִם כֵּן פּוֹנִים פּוֹנִים לָמָּה לִי. (צָפוֹנָה כָּתוּב בַּעֲקֵדָה בַּגִּלָּיוֹן).