| 13You shall make settings of gold, |
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יגוְעָשִׂ֥יתָ מִשְׁבְּצֹ֖ת זָהָֽב: |
| You shall make settings: The minimum of settings is two. In this chapter, [the Torah] explains only part of what they [the settings] were needed for. In the chapter of the choshen, their explanation is completed for you. |
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וְעָשִׂיתָ מִשְׁבְּצֹת:
מִעוּט מִשְׁבְּצוֹת שְׁתַּיִם; וְלֹא פֵּרֵשׁ לְךָ עַתָּה בְּפָרָשָׁה זוֹ אֶלָּא מִקְּצָת צָרְכָּן, וּבְפָרָשַׁת הַחֹשֶׁן גּוֹמֵר לְךָ פֵּרוּשָׁן:
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| 14and two chains of pure gold you will make them attached to the edges, after the manner of cables, and you will place the cable chains upon the settings. |
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ידוּשְׁתֵּ֤י שַׁרְשְׁרֹת֙ זָהָ֣ב טָה֔וֹר מִגְבָּלֹ֛ת תַּֽעֲשֶׂ֥ה אֹתָ֖ם מַֽעֲשֵׂ֣ה עֲבֹ֑ת וְנָֽתַתָּ֛ה אֶת־שַׁרְשְׁרֹ֥ת הָֽעֲבֹתֹ֖ת עַל־הַמִּשְׁבְּצֹֽת: |
| chains of... gold: Heb. שַׁרְשְׁרֹת, [chains, equivalent to the Mishnaic], שַׁלְשְׁלָאוֹת. |
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שַׁרְשְׁרֹת זָהָב:
שַׁלְשְׁלָאוֹת:
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| attached to the edges: Heb. מִגְבָּלֹת. At the end of the edge (גְּבוּל) of the choshen, you shall make them. |
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מִגְבָּלֹת:
לְסוֹף גְּבוּל הַחֹשֶׁן תַּעֲשֶׂה אוֹתָם:
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| after the manner of cables: In the style of braiding strands, not made with holes and links like those produced for cisterns, but like those made for censers, which are called enzenseyrs [in Old French]. |
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מַֽעֲשֵׂה עֲבֹת:
מַעֲשֵׂה קְלִיעַת חוּטִין, וְלֹא מַעֲשֵׂה נְקָבִים וּכְפָלִים כְּאוֹתָן שֶׁעוֹשִׂין לְבוֹרוֹת, אֶלָּא כְּאוֹתָן שֶׁעוֹשִׂין לְעַרְדַּסְקָאוֹת שֶׁקּוֹרִין אנשנשוי"רש בְּלַעַז:
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| and you will place the… chains: of cables, made in the style of cables, on these two settings. This is not the place [i.e., the section] of the command for the making of the chains, nor the command for fastening them. The word ךְתַּעִשֶׂה stated here is not an imperative expression, and [the word] וְנָתַךְתָּה stated here is [also] not an imperative expression, rather [they are only] in the future tense. [This is so] because in the chapter of the choshen He commands them again concerning making them [the chains] and fastening them. It was written here only to let you know part of the need for the settings, which He commanded [you] to make with the ephod. He wrote this [here] for you, to inform you that you will need these settings so that when you make chains at the edge of the choshen, you will place them on these settings. |
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וְנָֽתַתָּה אֶת־שַׁרְשְׁרֹת:
שֶׁל עֲבוֹתוֹת הָעֲשׂוּיוֹת מַעֲשֵׂה עֲבוֹת עַל מִשְׁבְּצוֹת הַלָּלוּ; וְלֹא זֶה הוּא מְקוֹם צַוָּאַת עֲשִׂיָּתָן שֶׁל שַׁרְשְׁרוֹת, וְלֹא צַוָּאַת קְבִיעָתָן, אֵין תַּעֲשֶׂה הָאָמוּר כָּאן לְשׁוֹן צִוּוּי, וְאֵין וְנָתַתָּה הָאָמוּר כָּאן לְשׁוֹן צִוּוּי, אֶלָּא לְשׁוֹן עָתִיד, כִּי בְּפָרָשַׁת הַחֹשֶׁן חוֹזֵר וּמְצַוֶּה עַל עֲשִׂיָּתָן וְעַל קְבִיעָתָן, וְלֹא נִכְתַּב כָּאן אֶלָּא לְהוֹדִיעַ מִקְּצַת צֹרֶךְ הַמִּשְׁבְצוֹת שֶׁצִּוָּה לַעֲשׂוֹת עִם הָאֵפוֹד, וְכָתַב לְךָ זֹאת לוֹמַר לְךָ הַמִּשְׁבְּצוֹת הַלָּלוּ יִזָּקְקוּ לְךָ, לִכְשֶׁתַּעֲשֶׂה שַׁרְשְׁרוֹת מִגְבָּלוֹת עַל הַחֹשֶׁן, תִּתְּנֵם עַל הַמִּשְׁבְּצוֹת הַלָּלוּ:
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| 15You shall make a choshen of judgment, the work of a master weaver. You shall make it like the work of the ephod; of gold, blue, purple, and crimson wool, and twisted fine linen shall you make it. |
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טווְעָשִׂ֜יתָ ח֤שֶׁן מִשְׁפָּט֙ מַֽעֲשֵׂ֣ה חשֵׁ֔ב כְּמַֽעֲשֵׂ֥ה אֵפֹ֖ד תַּֽעֲשֶׂ֑נּוּ זָ֠הָ֠ב תְּכֵ֨לֶת וְאַרְגָּמָ֜ן וְתוֹלַ֧עַת שָׁנִ֛י וְשֵׁ֥שׁ מָשְׁזָ֖ר תַּֽעֲשֶׂ֥ה אֹתֽוֹ: |
| a choshen of judgment: which atones for the perversion of justice (Zev. 88b). Another interpretation: [The choshen is referred to as] judgment because it clarifies its words [see Rashi on verse 30], and its promise comes true, dere(s)nement in Old French, [meaning] a clear statement. For [the word] מִשְׁפָּט has three usages: 1) the words of the pleas of the litigants, 2) the verdict, and 3) the punishment of the judgment, whether the punishment of death, the punishment of lashes, or the punishment of monetary payment. But this one [use of the word מִֹשְפָט] serves as an expression of the clarification of words, [meaning] that it explains and clarifies its words. |
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חשֶׁן מִשְׁפָּט:
שֶׁמְּכַפֵּר עַל קִלְקוּל הַדִּין. דָּבָר אַחֵר, מִשְׁפָּט שֶׁמְּבָרֵר דְּבָרָיו וְהַבְטָחָתוֹ אֱמֶת, דריש"נטנט בְּלַעַז; שֶׁהַמִּשְׁפָּט מְשַׁמֵּשׁ שָׁלֹשׁ לְשׁוֹנוֹת, דִּבְרֵי טַעֲנוֹת הַבַּעֲלֵי דִּינִים וּגְמַר הַדִּין וְעֹנֶשׁ הַדִּין, אִם עֹנֶשׁ מִיתָה, אִם עֹנֶשׁ מַכּוֹת, אִם עֹנֶשׁ מָמוֹן, וְזֶה מְשַׁמֵּשׁ לְשׁוֹן בֵּרוּר דְּבָרִים, שֶׁמְּפָרֵשׁ וּמְבָרֵר דְּבָרָיו:
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| like the work of the ephod: The work of a master weaver and of five kinds [of material]. |
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כְּמַֽעֲשֵׂה אֵפֹד:
מַעֲשֵׂה חוֹשֵׁב וּמֵחֲמֵשֶׁת מִינִין:
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| 16It shall be square [and] doubled; its length one span and its width one span. |
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טזרָב֥וּעַ יִֽהְיֶ֖ה כָּפ֑וּל זֶ֥רֶת אָרְכּ֖וֹ וְזֶ֥רֶת רָחְבּֽוֹ: |
| its length one span and its width one span: [It was] doubled, and [it was] suspended before him [the Kohen Gadol] against his heart, as it is said: “so that they will be over Aaron’s heart” (verse 30), suspended on the shoulder straps of the ephod, which come from behind him [the Kohen Gadol] over his shoulders and are folded over, descending somewhat in front of him. The choshen was suspended on them [the shoulder straps] by the chains and the rings, as is explained in the [section discussing the] matter [below, verses 22-29]. |
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זֶרֶת אָרְכּוֹ וְזֶרֶת רָחְבּֽוֹ:
כָּפוּל; וּמֻטָּל לוֹ לְפָנָיו כְּנֶגֶד לִבּוֹ, שֶׁנֶּאֱמַר וְהָיוּ עַל לֵב אַהֲרֹן, תָּלוּי בְּכִתְפוֹת הָאֵפוֹד הַבָּאוֹת מֵאֲחוֹרָיו עַל כְּתֵפָיו וְנִקְפָּלוֹת וְיוֹרְדוֹת לְפָנָיו מְעַט, וְהַחֹשֶׁן תָּלוּי בָּהֶן בְּשַׁרְשְׁרוֹת וְטַבָּעוֹת כְּמוֹ שֶׁמְּפֹרָשׁ בָּעִנְיָן:
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| 17And you shall fill into it stone fillings, four rows of stones. One row: odem, pitdah, and bareketh; thus shall the one row be. |
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יזוּמִלֵּאתָ֥ בוֹ֙ מִלֻּ֣אַת אֶ֔בֶן אַרְבָּעָ֖ה טוּרִ֣ים אָ֑בֶן ט֗וּר אֹ֤דֶם פִּטְדָה֙ וּבָרֶ֔קֶת הַטּ֖וּר הָֽאֶחָֽד: |
| And you shall fill into it: Since the stones fill the holes of the settings, which are prepared for them, [the Torah] calls them by an expression of filling. |
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וּמִלֵּאתָ בוֹ:
עַל שֵׁם שֶׁהָאֲבָנִים מְמַלְּאוֹת גֻּמּוֹת הַמִּשְׁבְּצוֹת הַמְתֻקָּנוֹת לָהֶן, קוֹרֵא אוֹתָן בִּלְשׁוֹן מִלּוּאִים:
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| 18The second row: nofech, sappir, and yahalom. |
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יחוְהַטּ֖וּר הַשֵּׁנִ֑י נֹ֥פֶךְ סַפִּ֖יר וְיָֽהֲלֹֽם: |
| 19The third row: leshem, shevo, and achlamah. |
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יטוְהַטּ֖וּר הַשְּׁלִישִׁ֑י לֶ֥שֶׁם שְׁב֖וֹ וְאַחְלָֽמָה: |
| 20And the fourth row: tarshish, shoham, and yashpheh; they shall be set in gold in their fillings. |
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כוְהַטּוּר֙ הָֽרְבִיעִ֔י תַּרְשִׁ֥ישׁ וְשֹׁ֖הַם וְיָֽשְׁפֵ֑ה מְשֻׁבָּצִ֥ים זָהָ֛ב יִֽהְי֖וּ בְּמִלּֽוּאֹתָֽם: |
| set in gold: The rows shall be [set in gold] in their fillings, encircled by settings of gold in the depth. According to the measure of the fullness of the thickness of the stone shall be the depth of the settings, no less and no more. |
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מְשֻׁבָּצִים זָהָב יִֽהְיוּ:
הַטּוּרִים במלואתם – מֻקָּפִים מִשְׁבְּצוֹת זָהָב בְּעֹמֶק שִׁעוּר שֶׁיִּתְמַלֵּא בְּעֹבִי הָאֶבֶן, זֶהוּ לְשׁוֹן בְּמִלּוּאֹתָם, כְּשִׁעוּר מִלּוּי עָבְיָן שֶׁל אֲבָנִים יִהְיֶה עֹמֶק הַמִּשְׁבְּצוֹת, לֹא פָחוֹת וְלֹא יוֹתֵר:
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| 21And the stones shall be for the names of the sons of Israel twelve, corresponding to their names; [similar to] the engravings of a seal, every one according to his name shall they be, for the twelve tribes. |
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כאוְ֠הָֽאֲבָנִ֠ים תִּֽהְיֶ֜יןָ עַל־שְׁמֹ֧ת בְּנֵֽי־יִשְׂרָאֵ֛ל שְׁתֵּ֥ים עֶשְׂרֵ֖ה עַל־שְׁמֹתָ֑ם פִּתּוּחֵ֤י חוֹתָם֙ אִ֣ישׁ עַל־שְׁמ֔וֹ תִּֽהְיֶ֕יןָ לִשְׁנֵ֥י עָשָׂ֖ר שָֽׁבֶט: |
| every one according to his name: According to the order of their [the progenitors of the tribes] births shall be the order of the stones, odem for Reuben, pitdah for Simeon, and similarly for all of them. |
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אִישׁ עַל־שְׁמוֹ:
כְּסֵדֶר תּוֹלְדוֹתָם סֵדֶר הָאֲבָנִים, אֹדֶם לִרְאוּבֵן, פִּטְדָה לְשִׁמְעוֹן, וְכֵן כֻּלָּם:
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| 22You shall make for the choshen chains at the edges, of cable work, of pure gold. |
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כבוְעָשִׂ֧יתָ עַל־הַח֛שֶׁן שַׁרְשֹׁ֥ת גַּבְלֻ֖ת מַֽעֲשֵׂ֣ה עֲבֹ֑ת זָהָ֖ב טָהֽוֹר: |
| for the choshen: Heb. עַל-הַחשֶׁן, for the choshen, to fasten them with its rings, as is explained below in the [section devoted to this] topic [below, verses 23-28]. |
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עַל־הַחשֶׁן:
בִּשְׁבִיל הַחֹשֶׁן, לְקָבְעָם בְּטַבְּעוֹתָיו, כְּמוֹ שֶׁמְּפֹרָשׁ לְמַטָּה בָעִנְיָן:
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| chains: Heb. שַׁרְשֹׁת, a word related to [the word for] the roots (שָׁרְשֵׁי) of a tree, which are held to the tree, so it is held and inserted into the earth. These [chains] would also hold the choshen, for with them it [the choshen] would be suspended on the ephod. They are the two chains mentioned above (verse 14) in the [section devoted to the] topic of the settings. Menachem ben Saruk interpreted שַׁרְשְׁרֹת (verse 14) as well as an expression of roots (שָׁרָשִׁים). He said that the [second] “reish” (ר) is superfluous like the “mem” (מ) in שִׁלְשׁוֹם, [meaning] the day before yesterday (Exod. 5:8, 21:32, 36) [the word being derived from שָׁלשׁ, three], and the “mem” in רֵיקָם, empty (Gen. 31:42) [usually רֵיק, without the mem, is used] (Machbereth Menachem, p. 182). I do not agree with his statement, however, but [I hold that], שַׁרְשֶׁרֶת in Hebrew [of the Torah] is like שַׁלְשֶׁלֶת in the language of the Mishnah (Kelim 14:3). |
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שַׁרְשֹׁת:
לְשׁוֹן שָׁרְשֵׁי אִילָן, הַמְאַחֲזִין לָאִילָן לְהֵאָחֵז וּלְהִתָּקַע בָּאָרֶץ, אַף אֵלּוּ יִהְיוּ מְאַחֲזִין לַחֹשֶׁן שֶׁבָּהֶם יִהְיֶה תָלוּי בָּאֵפוֹד, וְהֵן שְׁתֵּי שַׁרְשְׁרוֹת הָאֲמוּרוֹת לְמַעְלָה בְּעִנְיַן הַמִּשְׁבְּצוֹת; וְאַף שַׁרְשְׁרוֹת פָּתַר מְנַחֵם בֶּן סָרוּק לְשׁוֹן שָׁרָשִׁים, וְאָמַר שֶׁהָרֵי"שׁ יְתֵרָה כְּמוֹ מ"ם שֶׁבְּשִׁלְשׁוֹם וּמ"ם שֶׁבְּרֵיקָם, וְאֵינִי רוֹאֶה אֶת דְּבָרָיו, אֶלָּא שַׁרְשֶׁרֶת בִּלְשׁוֹן עִבְרִית כְּשַׁלְשֶׁלֶת בִּלְשׁוֹן מִשְׁנָה:
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| at the edges: Heb. גַּבְלֻת This is מִגְבָּלֹת mentioned above (verse 14), [signifying] that you shall insert them into the rings that will be on the edge (גְּבוּל) of the choshen. Every [instance of] גְּבוּל is an expression denoting an end, as(s) omayl in Old French, end, limit. |
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גַּבְלֻת:
הוּא מִגְבָּלוֹת הָאָמוּר לְמַעְלָה, שֶׁתִּתְקָעֵם בַּטַּבָּעוֹת שֶׁיִּהְיוּ בִּגְבוּל הַחֹשֶׁן, וְכָל גְּבוּל לְשׁוֹן קָצֶה, אשומי"יל בְּלַעַז:
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| of cable work: Plaited. |
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מַֽעֲשֵׂה עֲבֹת:
מַעֲשֵׂה קְלִיעָה:
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| 23You shall make for the choshen two golden rings, and you shall place the two rings on the two ends of the choshen, |
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כגוְעָשִׂ֨יתָ֙ עַל־הַח֔שֶׁן שְׁתֵּ֖י טַבְּע֣וֹת זָהָ֑ב וְנָֽתַתָּ֗ אֶת־שְׁתֵּי֙ הַטַּבָּע֔וֹת עַל־שְׁנֵ֖י קְצ֥וֹת הַחֽשֶׁן: |
| for the choshen: Heb. עַל-הַחשֶׁן. For the choshen, in order to affix them onto it. It is, however, impossible to say that they [the two golden rings] shall be made on it [the choshen] from the outset, for if so, what is [the meaning of] what [the text] repeats and says, “and you shall place the two rings” ? Are they not already placed on it? At the beginning of the verse, Scripture should have written, “And you shall make on the ends of the choshen two golden rings.” Also, regarding the chains, you must interpret [the text] in this manner. |
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עַל־הַחשֶׁן:
לְצֹרֶךְ הַחֹשֶׁן – כְּדֵי לְקָבְעָם בּוֹ: וְלֹא יִתָּכֵן לוֹמַר שֶׁתְּהֵא תְּחִלַּת עֲשִׂיָּתָן עָלָיו, שֶׁאִם כֵּן מַה הוּא שֶׁחוֹזֵר וְאוֹמֵר וְנָתַתָּ אֶת שְׁתֵּי הַטַּבָּעוֹת וַהֲלֹא כְבָר נְתוּנִין בּוֹ? הָיָה לוֹ לִכְתֹּב בִּתְחִלַּת הַמִּקְרָא וְעָשִׂיתָ עַל קְצוֹת הַחֹשֶׁן שְׁתֵּי טַבְּעוֹת זָהָב, וְאַף בְּשַׁרְשְׁרוֹת צָרִיךְ אַתָּה לִפְתֹּר כֵּן:
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| on the two ends of the choshen: On the two corners opposite the neck, on the right and on the left, which are opposite the shoulder straps of the ephod. |
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עַל־שְׁנֵי קְצוֹת הַחשֶׁן:
לִשְׁתֵּי פֵּאוֹת שֶׁכְּנֶגֶד הַצַּוָּאר, לַיְמָנִית וְלַשְּׂמָאלִית, הַבָּאִים מוּל כִּתְפוֹת הָאֵפוֹד:
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| 24and you shall place the two golden cables on the two rings, at the ends of the choshen. |
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כדוְנָֽתַתָּ֗ה אֶת־שְׁתֵּי֙ עֲבֹתֹ֣ת הַזָּהָ֔ב עַל־שְׁתֵּ֖י הַטַּבָּעֹ֑ת אֶל־קְצ֖וֹת הַחֽשֶׁן: |
| and you shall place the two golden cables: They are the chains for the edges, mentioned above (verse 22). [The Torah] did not delineate [there] where they were to be affixed on the choshen. Now it explains to you that they should be inserted into the rings. You should know that they are indeed [referring to] the first ones, for in the parsha of אֵלֶה פְּקוּדֵי [i.e., in Exod. 39:15-19, where the Torah relates how the choshen was made], they were not doubled. |
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וְנָֽתַתָּה אֶת־שְׁתֵּי עֲבֹתֹת הַזָּהָב:
הֵן הֵן שַׁרְשׁוֹת גַּבְלוּת הַכְּתוּבוֹת לְמַעְלָה, וְלֹא פֵּרֵשׁ מְקוֹם קִבּוּעָן בַּחֹשֶׁן, עַכְשָׁו מְפָרֵשׁ לְךָ שֶׁיְּהֵא תוֹחֵב אוֹתָן בַּטַּבָּעוֹת; וְתֵדַע לָךְ שֶׁהֵן הֵן הָרִאשׁוֹנוֹת, שֶׁהֲרֵי בְּפָרָשַׁת אֵלֶּה פְקוּדֵי לֹא הֻכְפְּלוּ:
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| 25And the two ends of the two cables you shall place upon the two settings, and [these] you shall place upon the shoulder straps of the ephod, on its front part. |
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כהוְאֵ֨ת שְׁתֵּ֤י קְצוֹת֙ שְׁתֵּ֣י הָֽעֲבֹתֹ֔ת תִּתֵּ֖ן עַל־שְׁתֵּ֣י הַמִּשְׁבְּצ֑וֹת וְנָֽתַתָּ֛ה עַל־כִּתְפ֥וֹת הָֽאֵפֹ֖ד אֶל־מ֥וּל פָּנָֽיו: |
| And the two ends: of the two cables, i.e., the two ends of each one. |
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וְאֵת שְׁתֵּי קְצוֹת:
שֶׁל שתי עבתת, שְׁנֵי רָאשֵׁיהֶם שֶׁל כָּל אַחַת.
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| you shall place upon the two settings: They are the ones mentioned above, between the section dealing with the choshen and the section dealing with the ephod (verses 13 and 14), but [the Torah] did not explain their necessity or their place. Now it [the Torah] explains that he should insert into them the ends of the chains which are inserted into the rings of the choshen on the right and on the left beside the neck. The two ends of the right chain he inserts into the right setting, and similarly with the left one, the two ends of the left chain. |
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תִּתֵּן עַל־שְׁתֵּי הַמִּשְׁבְּצוֹת:
הֵן הֵן הַכְּתוּבוֹת לְמַעְלָה, בֵּין פָּרָשַׁת הַחֹשֶׁן וּפָרָשַׁת הָאֵפוֹד, וְלֹא פֵּרֵשׁ אֶת צָרְכָּן וְאֶת מְקוֹמָן, עַכְשָׁו מְפָרֵשׁ שֶׁיִּתְקַע בָּהֶן רָאשֵׁי הָעֲבוֹתוֹת הַתְּחוּבוֹת בְּטַבְּעוֹת הַחֹשֶׁן לַיָּמִין וְלַשְּׂמֹאל אֵצֶל הַצַּוָּאר; שְׁנֵי רָאשֵׁי שַׁרְשֶׁרֶת הַיְמָנִית תּוֹקֵעַ בְּמִּשְׁבְּצוֹת שֶׁל יָמִין, וְכֵן בְּשֶׁל שְׂמֹאל שְׁנֵי רָאשֵׁי הַשַּׁרְשֶׁרֶת הַשְּׂמָאלִית:
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| and [these] you shall place: the settings. |
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וְנָֽתַתָּה:
הַמִּשְׁבְּצוֹת
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| upon the shoulder straps of the ephod: One [setting] on this one [shoulder strap] and one on that one. Thus the shoulder straps of the ephod hold up the choshen so that it does not fall, and it is suspended on them. Yet the bottom edge of the choshen moves in and out and knocks on his [the Kohen Gadol’s] stomach and is not fastened to him well. Therefore, two more rings were needed for its lower part, as [the Torah] proceeds to explain. |
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עַל־כִּתְפוֹת האפוד:
, אַחַת בְּזוֹ וְאַחַת בְּזוֹ, נִמְצְאוּ כִּתְפוֹת הָאֵפוֹד מַחֲזִיקִין אֶת הַחֹשֶׁן שֶׁלֹּא יִפֹּל, וּבָהֵן הוּא תָלוּי, וַעֲדַיִן שְׂפַת הַחֹשֶׁן הַתַּחְתּוֹנָה הוֹלֶכֶת וּבָאָה וְנוֹקֶשֶׁת עַל כְּרֵסוֹ וְאֵינָהּ דְּבוּקָה לוֹ יָפֶה, לְכָךְ הֻצְרַךְ עוֹד שְׁתֵּי טַבָּעוֹת לְתַחְתִּיתוֹ, כְּמוֹ שֶׁמְּפָרֵשׁ וְהוֹלֵךְ:
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| on its front part: [The front part] of the ephod, [meaning] that he should not place the settings on the side of the shoulder straps that is toward the robe, but instead [he should place the settings] on the upper side, which is toward the outside. That is called “on the front part” of the ephod, because the side that is not seen is not called the front [lit., the face]. |
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אֶל־מוּל פָּנָֽיו:
שֶׁל אֵפוֹד, שֶׁלֹּא יִתֵּן הַמִּשְׁבְּצוֹת בְּעֵבֶר הַכְּתֵפוֹת שֶׁכְּלַפֵי הַמְּעִיל, אֶלָּא בָּעֵבֶר הָעֶלְיוֹן שֶׁכְּלַפֵּי הַחוּץ, וְהוּא קָרוּי מוּל פָּנָיו שֶׁל אֵפוֹד, כִּי אוֹתוֹ עֵבֶר שֶׁאֵינוֹ נִרְאֶה אֵינוֹ קָרוּי פָּנִים:
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| 26You shall make two golden rings, and you shall place them on the two ends of the choshen, on its edge that is toward the inner side of the ephod. |
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כווְעָשִׂ֗יתָ שְׁתֵּי֙ טַבְּע֣וֹת זָהָ֔ב וְשַׂמְתָּ֣ אֹתָ֔ם עַל־שְׁנֵ֖י קְצ֣וֹת הַח֑שֶׁן עַל־שְׂפָת֕וֹ אֲשֶׁ֛ר אֶל־עֵ֥בֶר הָֽאֵפ֖וֹד בָּֽיְתָה: |
| on the two ends of the choshen: [I.e.,] they are its two bottom corners, to its right and to its left. |
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עַל־שְׁנֵי קְצוֹת הַחשֶׁן:
הֵן שְׁתֵּי פֵאוֹתָיו הַתַּחְתּוֹנוֹת לַיָּמִין וְלַשְּׂמֹאל:
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| on its edge that is toward the inner side of the ephod: Here you have two signs [for the placement of the rings]: One, that he should put them on the two ends of its [the choshen’s] bottom, which is opposite the ephod, since its top is not opposite the ephod, for it is near the neck; whereas the ephod he placed on his waist. [The Torah] gives another sign, namely that he should not attach them on the choshen’s outer side, but on the inner side, as it is said: “inner.” This side is towards the side of the ephod, since the band of the ephod girds the Kohen [Gadol], and the apron is folded in front of the Kohen [Gadol] on his waist and on part of his stomach from either side until it is against the ends of the choshen, and its ends lie on it [the ephod]. |
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עַל־שְׂפָתוֹ אֲשֶׁר אֶל־עֵבֶר הָֽאֵפוֹד בָּֽיְתָה:
הֲרֵי לְךָ שְׁנֵי סִימָנִין, הָאֶחָד שֶׁיִּתְּנֵם בִּשְׁנֵי קְצָווֹת שֶׁל תַּחְתִּיתוֹ שֶׁהוּא כְנֶגֶד הָאֵפוֹד, שֶׁעֶלְיוֹנוֹ אֵינוֹ כְנֶגֶד הָאֵפוֹד, שֶׁהֲרֵי סָמוּךְ לַצַּוָּאר הוּא וְהָאֵפוֹד נָתוּן עַל מָתְנָיו, וְעוֹד נָתַן סִימָן, שֶׁלֹּא יִקְבָּעֵם בְּעֵבֶר הַחֹשֶׁן שֶׁכְּלַפֵּי הַחוּץ, אֵלֶּא בָּעֵבֶר שֶׁכְּלַפֵּי פְּנִים, שֶׁנֶּאֱמַר בָּיְתָה, וְאוֹתוֹ הָעֵבֶר הוּא לְצַד הָאֵפוֹד, שֶׁחֵשֶׁב הָאֵפוֹד חוֹגְרוֹ הַכֹּהֵן וְנִקְפָּל הַסִּינָר לִפְנֵי הַכֹּהֵן עַל מָתְנָיו, וּקְצָת כְּרֵסוֹ מִכָּאן וּמִכָּאן עַד כְּנֶגֶד קְצוֹת הַחֹשֶׁן וּקְצוֹתָיו שׁוֹכְבִין עָלָיו:
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| 27And you shall make two golden rings and place them on the two shoulder straps of the ephod, from below, toward its front, adjacent to its seam, above the band of the ephod. |
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כזוְעָשִׂ֘יתָ֘ שְׁתֵּ֣י טַבְּע֣וֹת זָהָב֒ וְנָֽתַתָּ֣ה אֹתָ֡ם עַל־שְׁתֵּי֩ כִתְפ֨וֹת הָֽאֵפ֤וֹד מִלְּמַ֨טָּה֙ מִמּ֣וּל פָּנָ֔יו לְעֻמַּ֖ת מַחְבַּרְתּ֑וֹ מִמַּ֕עַל לְחֵ֖שֶׁב הָֽאֵפֽוֹד: |
| on the two shoulder straps of the ephod, from below: For the settings were placed on the upper ends of shoulder straps of the ephod, which were on his shoulders opposite his throat and were folded and descended in front of him. [Concerning] the rings, however, He commanded that they be placed on the second end [of the shoulder straps], which is attached to the ephod, and that is what [is meant when] it is said: “adjacent to its seam,” [i.e.,] near the place where they are attached to the ephod, slightly above the belt. The seam was adjacent to the belt, and these [rings] were placed slightly above where the shoulder straps begin to rise. That is [what is meant] when it is said: “above the band of the ephod.” They [these rings] were [placed] opposite the end of the choshen, and he inserted a blue cord in these rings and in the rings of the choshen. He fastened them with this cord to the right and to the left, so that the bottom of the choshen would not swing out in front and then come back and knock on his stomach, and thus it was well placed on the robe. |
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עַל־שְׁתֵּי כִתְפוֹת מִלְּמַטָּה:
שֶׁהַמִּשְׁבְּצוֹת נְתוּנוֹת בְּרָאשֵׁי כִתְפוֹת הָאֵפוֹד הָעֶלְיוֹנִים הַבָּאִים עַל כְּתֵפָיו, כְּנֶגֶד גְּרוֹנוֹ, וְנִקְפָּלוֹת וְיוֹרְדוֹת לְפָנָיו, וְהַטַּבָּעוֹת צִוָּה לִתֵּן בְּרֹאשָׁן הַשֵּׁנִי, שֶׁהוּא מְחֻבָּר לָאֵפוֹד, וְהוּא שֶׁנֶּ' לְעֻמַּת מַחְבַּרְתּוֹ, סָמוּךְ לִמְקוֹם חִבּוּרָן בָּאֵפוֹד, לְמַעְלָה מִן הַחֲגוֹרָה מְעַט, שֶׁהַמַּחְבֶּרֶת לְעֻמַּת הַחֲגוֹרָה, וְאֵלּוּ נְתוּנִים מְעַט בְּגֹבַהּ זְקִיפַת הַכְּתֵפוֹת, הוּא שֶׁנֶּאֱמַר מִמַּעַל לְחֵשֶׁב הָאֵפוֹד, וְהֵן כְּנֶגֶד סוֹף הַחֹשֶׁן, וְנוֹתֵן פְּתִיל תְּכֵלֶת בְּאוֹתָן הַטַּבָּעוֹת וּבְטַבְּעוֹת הַחֹשֶׁן וְרוֹכְסָן בְּאוֹתוֹ פְּתִיל לְיָמִין וְלִשְׂמֹאל, שֶׁלֹּא יְהֵא תַחְתִּית הַחֹשֶׁן הוֹלֵךְ לְפָנִים וְחוֹזֵר לְאָחוֹר, וְנוֹקֵשׁ עַל כְּרֵסוֹ, וְנִמְצָא מְיֻשָּׁב עַל הַמְּעִיל יָפֶה:
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| toward its front: On the outer side. |
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מִמּוּל פָּנָיו:
בָּעֵבֶר הַחִיצוֹן:
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| 28And they shall fasten the choshen by its rings to the rings of the ephod with a blue cord, so that it may be upon the band of the ephod, and the choshen will not move off the ephod. |
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כחוְיִרְכְּס֣וּ אֶת־הַ֠ח֠שֶׁן מִטַּבְּעֹתָ֞יו (כתיב מטבעתו) אֶל־טַבְּעֹ֤ת הָֽאֵפוֹד֙ בִּפְתִ֣יל תְּכֵ֔לֶת לִֽהְי֖וֹת עַל־חֵ֣שֶׁב הָֽאֵפ֑וֹד וְלֹֽא־יִזַּ֣ח הַח֔שֶׁן מֵעַ֖ל הָֽאֵפֽוֹד: |
| And they shall fasten: Heb. וְיִרְכְּסוּ, a word of joining. Similarly, “from bands of (מֵרֻכְסֵי) men” (Ps. 31:21), [meaning] bands of wicked men joined together. Similarly, “and the close mountains (וְהָרְכָסִים), a valley” (Isa. 40:4). [הַרְכָסִים refers to] mountains that are close to one another, so that it is impossible to descend into the valley except with great difficulty. Because of their proximity, the valley is steep and deep. These [mountains] will become a straight valley, where it will be easy to walk. |
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וְיִרְכְּסוּ:
לְשׁוֹן חִבּוּר; וְכֵן מֵרֻכְסֵי אִישׁ (תהילים ל"א) – חִבּוּרֵי חֶבְלֵי רְשָׁעִים, וְכֵן וְהָרְכָסִים לְבִקְעָה (ישעיהו מ') – הָרִים הַסְּמוּכִים זֶה לָזֶה, שֶׁאִי אֶפְשָׁר לֵירֵד לַגַּיְא שֶׁבֵּינֵיהֶם אֶלָּא בְקֹשִׁי גָּדוֹל, שֶׁמִּתּוֹךְ סְמִיכָתָן הַגַּיְא זְקוּפָה וַעֲמֻקָּה – יְהֵא לְבִקְעַת מִישׁוֹר וְנוֹחָה לֵילֵךְ:
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| so that it may be upon the band of the ephod: So that the choshen would be fastened to the band of the ephod. |
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לִֽהְיוֹת עַל־חֵשֶׁב הָֽאֵפוֹד:
לִהְיוֹת הַחֹשֶׁן דָּבוּק אֶל חֵשֶׁב הָאֵפוֹד:
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| will not move: Heb. וְלֹא-יִזַּח. יִזַּח is a word [meaning] severance. It is an Arabic expression, as is asserted by Dunash ben Labrat (Teshuvoth Dunash, p. 60, 61). |
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וְלֹֽא־יִזַּח:
לְשׁוֹן נִתּוּק; וּלְשׁוֹן עֲרָבִי הוּא כְּדִבְרֵי דּוּנָשׁ בֶּן לָבְרָט:
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| 29Thus shall Aaron carry the names of the sons of Israel in the choshen of judgment over his heart when he enters the Holy, as a remembrance before the Lord at all times. |
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כטוְנָשָׂ֣א אַֽ֠הֲרֹ֠ן אֶת־שְׁמ֨וֹת בְּנֵֽי־יִשְׂרָאֵ֜ל בְּח֧שֶׁן הַמִּשְׁפָּ֛ט עַל־לִבּ֖וֹ בְּבֹא֣וֹ אֶל־הַקֹּ֑דֶשׁ לְזִכָּרֹ֥ן לִפְנֵֽי־יְהֹוָ֖ה תָּמִֽיד: |
| 30You shall place the Urim and the Tummim into the choshen of judgment so that they will be over Aaron's heart when he comes before the Lord, and Aaron will carry the judgment of the children of Israel over his heart before the Lord at all times. |
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לוְנָֽתַתָּ֞ אֶל־ח֣שֶׁן הַמִּשְׁפָּ֗ט אֶת־הָֽאוּרִים֙ וְאֶת־הַתֻּמִּ֔ים וְהָיוּ֙ עַל־לֵ֣ב אַֽהֲרֹ֔ן בְּבֹא֖וֹ לִפְנֵ֣י יְהֹוָ֑ה וְנָשָׂ֣א אַֽ֠הֲרֹ֠ן אֶת־מִשְׁפַּ֨ט בְּנֵֽי־יִשְׂרָאֵ֧ל עַל־לִבּ֛וֹ לִפְנֵ֥י יְהֹוָ֖ה תָּמִֽיד: |
| the Urim and the Tummim: This [refers to the] inscription of the explicit Name, which he [Moshe] would place within the folds of the choshen, through which it would light up its words (מֵאִיר) and perfect (מְךְתַּמֵם) its words. [I.e., the Urim and Tummim explain their words, and their predictions never fail (on Yoma 73b).] In the Second Temple there was the choshen, because it was impossible for the Kohen Gadol to be missing [any of the original] garments, but that Name was not inside it. Because of that Name, it was called “judgment,” as it is said: “and he shall inquire for him through the judgment of the Urim” (Num. 27:21). |
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אֶת־הָֽאוּרִים וְאֶת־הַתֻּמִּים:
הוּא כְּתָב שֵׁם הַמְפֹרָשׁ, שֶׁהָיָה נוֹתְנוֹ בְּתוֹךְ כִּפְלֵי הַחֹשֶׁן, שֶׁעַל יָדוֹ הוּא מֵאִיר דְּבָרָיו וּמְתַמֵּם אֶת דְּבָרָיו; וּבְמִקְדָּשׁ שֵׁנִי הָיָה הַחֹשֶׁן – שֶׁאִי אֶפְשָׁר לְכֹהֵן גָּדוֹל לִהְיוֹת מְחֻסַּר בְּגָדִים – אֲבָל אוֹתוֹ הַשֵּׁם לֹא הָיָה בְּתוֹכוֹ, וְעַל שֵׁם אוֹתוֹ הַכְּתָב הוּא קָרוּי מִשְׁפָּט, שֶׁנֶּאֱמַר (במדבר כ"ז), וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים (יומא ע"ג):
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| the judgment of the children of Israel: [I.e., the solution of] the matter about which they [the Israelites] are judging and debating, whether or not to do something. According to the aggadic midrash (Lev. Rabbah 10:6) that the choshen atoned for the perverters of justice-it was called “judgment” because of [its] forgiveness for the [sins of] judgment. |
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אֶת־מִשְׁפַּט בְּנֵֽי־יִשְׂרָאֵל:
דָּבָר שֶׁהֵם נִשְׁפָּטִים וְנוֹכָחִים עַל יָדוֹ, אִם לַעֲשׂוֹת דָּבָר אוֹ לֹא לַעֲשׂוֹת; וּלְפִי מִדְרָשׁ אַגָדָה שֶׁהַחֹשֶׁן מְכַפֵּר עַל מְעַוְּתֵי הַדִּין, נִקְרָא מִשְׁפָּט עַל שֵׁם סְלִיחַת הַמִּשְׁפָּט:
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