Klei Hamikdash - Chapter 9

A fingerbreadth is about 2 cm according to Shiurei Torah. There is no measure according to Scriptural Law. The Rabbis chose a measure of two fingerbreadths, because this is the ordinary width of a High Priest's forehead.

"Sanctified unto God."

The standard published text of Sukkah 5a states that God's name should be on the upper line and קדש on the lower line. Apparently, the Rambam's text of the Gemara followed a different version. Alternatively, the Rambam favored the Jerusalem Talmud (Yoma 4:1) which follows the version stated. There it is explained that although the wording is opposite that of the verse, it is like a king (God's name) sitting on his throne (the word "sanctified").

Shabbat 63b and Sukkah 5a quote Rabbi Eliezar bar Yossi as saying: "I saw it in Rome (where it had been taken after the Temple's destruction) and the words קדש לה'ה were written in one line."

Likutei Sichot, Vol. 26, p. 200ff., explains that the fact that despite Rabbi Eliezar's testimony, the halachah is that the words should be written in two lines indicates that our Sages had received orally the tradition that this was the acceptable way of preparing the forehead plate. Accordingly, we must say that the reason the second view is accepted is not because of Rabbi Eliezar's testimony, but because there was an oral tradition that it was acceptable.

Exodus 39:30 states: "They engraved on it writing, [like that of] a signet ring." Now the letters of a signet ring project outward and so it was required that the letters of the forehead plate project outward. On the other hand, since the verse mentions writing, the letters could not be made using a mold (Kessef Mishneh; this rebuts the Ra'avad's objection). See Gittin 20a.

Beeswax was used so that it would be firm enough to support the gold and prevent it from being pierced, but flexible enough to allow it to be shaped.

The Ra'avad (following the line of thinking found in Rashi's commentary to the Torah) states that there was a third hole in the center of the forehead plate and a strand extending from it over the High Priest's head. This would prevent the plate from slipping down. The Rambam (and his view is supported by the Ramban in his commentary to the Torah) maintains that only two holes were made. Apparently, the plate was held in place by the pressure generated by tying it tightly.

As stated in Exodus 39:22.

As ibid. 28:32 states: "Its opening for the head shall be folded over within it. Its opening shall have a border of weaver's work."

The Ra'avad questions the Rambam's source for this statement. In his commentary to the Torah, the Ramban also questions the Rambam's view. The Radbaz explains that were it to have had an opening for the High Priest's arms, there would have been no difference between it and the tunic.

It did not surround the High Priest on all sides, but instead hung down over the front and back of his body, with openings on either side. Here also, the Ra'avad objects to the Rambam's understanding and the Ramban supports it.

According to the Rambam's conception, the cloak bore somewhat of a resemblance to the garments worn today as a tallit kattan (except that it was much longer than those garment). Indeed, for that reason, the Radbaz questions why there was no obligation to attach tzitzit to it. He explains that since the neck portion of the garment did not extend over the High Priests' shoulders, it is not considered as a four-cornered garment.

Sefer HaMitzvot (negative commandment 88) and Sefer HaChinuch (mitzvah 101) includes this prohibition among the 613 mitzvot of the Torah.

If, however, he tears them with an intent to mend the article, no prohibition is involved (Radbaz).

And as stated in Chapter 8, Halachah 14, that term implies a strand made up of eight threads.

Eight threads from each type of fabric.

Pomegranates have a crown-like bud on their top and these spheres would not.

See Exodus 28:33-34.

Ibid.:5, 15; 39:2, 8.

I.e., four times seven.

The design embroidered on it could be seen from both sides.

In the previous halachah.

Half a cubit.

Note the comments of the Radbaz who infers that according to the Rambam, the breastplate would be woven while elongated and then folded. Others maintain that it should be sewn folded at the outset.

Between the folds of the breastplate were placed the Urim and Tumim. See Chapter 10, Halachah 10, for a description of them.

As stated in ibid. 28:15-16.

Ibid. 28:17-20: 39:10-13.

As will be explained in the notes to Chapter 10, halachah 10, according to the Rambam, the stones of the breastplate were called the Urim and Tumim and, in the First Temple era, served as oracles.

Our translation is based on R. Aryeh Kaplan's Living Torah. There are some other renditions of this term.

On the ruby itself (Shmot Rabbah, the conclusion of sec. 38). Rav Avraham, the Rambam's son writes that these inscriptions were made with smaller letters so that all the names would fit on the stone. The Radbaz suggests that they were embroidered into the breastplate.

On the jasper itself (ibid.).

"The tribes of God." According to Yoma 73b and other sources, the inscription was "the tribes of Jeshuron." The Jerusalem Talmud states that the inscription was "the tribes of Israel."

See Exodus 28:22-24. These golden cords extend from the ephod and secure the breastplate from above as explained in the following halachot.

For the breastplate is placed above the heart (ibid.:30).

To secure the breastplate to the ephod from below, as stated in Halachah 11.

As Exodus 25:8 states, the belt was made in the same manner as the ephod itself.

See Halachah 5.

In contrast to the other priestly garments which are woven, these shoulder straps are sewn to the ephod.

Kiryat Sefer suggests that the stones were rectangular rather than square, for otherwise it would be difficult to fit six lines on a square stone.

A crypto-crystalline quartz, related to agate with alternating red and white bands. Here also, our translation is based on R. Aryeh Kaplan's Living Torah. There are some other renditions of this term.

In this way, he can fulfill the charge (Exodus 28:12): "Aaron shall carry their names on his shoulders before God as a remembrance."

The order the Rambam chooses - as reflected in the accompanying drawing [which is also included in his commentary to the Mishnah (Yoma 7:5)] - has attracted the attention of the commentaries. Although it follows the simple meaning of the verse, there is a difference of opinion concerning this matter in Sotah 36a-b and the Rambam's view does not follow either of the opinions mentioned there. The Kessef Mishneh, however, offers a resolution that enables the Rambam's understanding to conform to the Talmud's text.

Psalms 81:1 writes Joseph's name in this manner. The Radbaz states that the extra letter was added to Joseph's name, because he was a king, and it was appropriate to include the first three letters of God's name in his name.

The accompanying drawing is a copy of one included in the Mishneh Torah by the Rambam himself.

These are the same chains described in Halachah 8.

The accompanying drawing was copied from drawings by the Rambam that were included in the original manuscripts of the Mishneh Torah.

See Halachah 8.

Since the breastplate is tied firmly from above and from below, it will not be separated from the ephod.

The Radbaz implies from this wording that even if the two are not separated entirely, as long as they are moved slightly, the prohibition applies.

If, however, his intent is to readjust their connection, there is no prohibition against separating them.

Sefer HaMitzvot (negative commandment 87) and Sefer HaChinuch (mitzvah 100) include the prohibition against separating the breastplate from the ephod among the 613 mitzvot of the Torah.

The Ra'avad differs with the Rambam and maintains that the belt of the ephod was tied below the High Priest's waist. The Radbaz explains that the belt is to be positioned below the breastplate on the same level as its top. The breastplate should lie on the High Priest's heart. Nevertheless, he also explains that the Rambam's wording has to be clarified, because as stated in the following chapter (Halachot 1-2), the sash is tied over the High Priest's heart. The Radbaz therefore suggests that the sash was tied over the upper portion of the heart and the belt of the ephod slightly lower.