Chumashחומש

ועשית משבצת. מִעוּט מִשְׁבְּצוֹת שְׁתַּיִם; וְלֹא פֵּרֵשׁ לְךָ עַתָּה בְּפָרָשָׁה זוֹ אֶלָּא מִקְּצָת צָרְכָּן, וּבְפָרָשַׁת הַחֹשֶׁן גּוֹמֵר לְךָ פֵּרוּשָׁן:

ועשית משבצת AND THOU SHALT MAKE SETTINGS — two settings, for the minimum number of settings (the plural) is two. In this section it explains to you only part of their purpose, whilst in the section dealing with the breast-plate it completes for you the explanation about them.

שרשרת זהב. שַׁלְשְׁלָאוֹת:

שרשרת זהב means CHAINS OF GOLD — the word being the same as שלשלאות (the letters ל and ר being interchangeable, as in ארמנות for אלמנות; cf. the Aramaic ארמלתא)

מגבלת. לְסוֹף גְּבוּל הַחֹשֶׁן תַּעֲשֶׂה אוֹתָם:

מגבלות means AT THE END OF THE BORDER (גבול) of the breast-plate תעשה אותם SHALT THOU MAKE THEM.

מעשה עבת. מַעֲשֵׂה קְלִיעַת חוּטִין, וְלֹא מַעֲשֵׂה נְקָבִים וּכְפָלִים כְּאוֹתָן שֶׁעוֹשִׂין לְבוֹרוֹת, אֶלָּא כְּאוֹתָן שֶׁעוֹשִׂין לְעַרְדַּסְקָאוֹת שֶׁקּוֹרִין אנשנשוי"רש בְּלַעַז:

מעשה עבת OF CORD-LIKE WORK — made of plaited threads and not made of rings and hooks (somewhat like links) like those chains which are made for cisterns (to which the bucket is attached), but like those which are made for censers which are called encensiers in old French (cf. Rashi on Beitzah 22b).

ונתתה את שרשרת. 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:

ונתת את שרשרת — This means, AND THOU WILT PLACE THE CHAINS OF CORD-WORK — i. e. the chains made of cord-work — upon these settings. This is not the place where the command is laid down about making the chains nor is this the command about fixing them: the word תעשה used here does not express a command, nor does the word ונתת used here express a command, but these express the future tense. For in the chapter about the breast-plate He returns to this, and there He lays down the command about making them (v. 22) and fixing them (vv. 24—25). This is written here only to point out part of the purpose of the settings which He commanded to be made together with the ephod, and He wrote this here to tell you: these settings you will require — when you will make chains at the ends upon the breast-plate you shall put them upon these settings.

חשן משפט. שֶׁמְּכַפֵּר עַל קִלְקוּל הַדִּין. דָּ"אַ, 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:

חשן משפט THE BREAST-PLATE OF JUDGMENT — it was so called because it atoned for any error in judgment (cf. Zevachim 88b; Jerusalem Talmud Yoma 7:5). Another explanation of why it is called “the breast-plate of משפט”, is because it makes its statements clear (definite — so that there can be no doubt about their meaning) and its promise is true; discerement in old French, (sentence of judgment). Because the word משפט is used in three senses: the contentions of the parties to the law-suit, the pronouncement of the sentence and the punishment attendant on the sentence, whether it be punishment of death or punishment of flagellation or punishment involving a monetary payment; here it is used in the sense of making its statements definite, so that this is the breast-plate with the Urim and Thummim which explains and makes its statement clear.

כמעשה אפד. מַעֲשֵׂה חוֹשֵׁב וּמֵחֲמֵשֶׁת מִינִין:

כמעשה אפד AFTER THE WORK OF THE EPHOD — the work of an artist and of the five materials.

זרת ארכו וזרת רחבו. 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:

זרת ארכו וזרת רחבו A SPAN IN LENGTH AND A SPAN IN WIDTH, being double (Exodus 39:9) and it lay on him in front over his heart, as it is said, (v. 30) “And they shall be upon Aaron’s heart.” It was suspended from the shoulder-pieces of the ephod which came from behind him upon his shoulders and hung over and fell down a little way in front of him, and the breast-plate was suspended from them by means of the chains and rings, as is explained in the section (vv. 22—29).

ומלאת בו. עַל שֵׁם שֶׁהָאֲבָנִים מְמַלְּאוֹת גֻּמּוֹת הַמִּשְׁבְּצוֹת הַמְתֻקָּנוֹת לָהֶן, קוֹרֵא אוֹתָן בִּלְשׁוֹן מִלּוּאִים:

ומלאת בו AND THOU SHALT FILL IT [WITH FILLINGS OF STONES] — Because the stones fill the hollows of the settings which were specially made for them it calls them by the term מלואים “fillings”.

משבצים זהב יהיו. 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:

משבצים זהב יהיו SET IN GOLD SHALL THEY — the rows — BE במלאותם IN THEIR SETTINGS — surrounded by gold settings in depth of such a size that each shall be filled by the thickness of the stone. This is the meaning of במלאותם, “in their fillings”: of such a size as will be filled by the thickness of the stones shall be the depth of the settings, neither more nor less.

איש על שמו. כְּסֵדֶר תּוֹלְדוֹתָם סֵדֶר הָאֲבָנִים, אֹדֶם לִרְאוּבֵן, פִּטְדָה לְשִׁמְעוֹן, וְכֵן כֻּלָּם:

איש על שמו EVERY ONE WITH HIS NAME — As the order in which they were born shall be the order of the stones: a sardius for Reuben, a topaz for Simeon, and so in the case of all of them.

על החשן. בִּשְׁבִיל הַחֹשֶׁן, לְקָבְעָם בְּטַבְּעוֹתָיו, כְּמוֹ שֶׁמְּפֹרָשׁ לְמַטָּה בָעִנְיָן:

על החשן means [AND THOU SHALT MAKE] FOR THE BREAST-PLATE (not upon it), — in order to fasten them (the plaited chains) on its rings, as is explained further on in the section.

שרשת. 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:

שרשת — This is the same expression as the roots (שֹׁרֶשׁ) of a tree which hold the tree firm so that it may be held and kept fixed in the ground. Thus, also, these roots, as it were, shall hold the breast-plate firm because from them shall it hang on the ephod. These were really the two plaited chains which are mentioned above in the section on the settings (v. 14). Indeed, Menachem ben Seruk actually explained the word שרשרות as well in the sense of roots and he said that the second ר was redundant, just as the ם in שלשם and the ם in ריקם. I, however, do not agree with his statement, but I am of opinion that שַׁרְשֶׁרֶת in the Hebrew language is the equivalent of שַׁלְשֶׁלֶת in the Mishnaic language (Mishnah Kelim 14:3) (cf. Rashi on v. 14).

גבלת. הוּא מִגְבָּלוֹת הָאָמוּר לְמַעְלָה, שֶׁתִּתְקָעֵם בַּטַּבָּעוֹת שֶׁיִּהְיוּ בִּגְבוּל הַחֹשֶׁן, וְכָל גְּבוּל לְשׁוֹן קָצֶה, אשומי"יל בְּלַעַז:

גבלת — This is the same as מגבלות used above, (v. 14) meaning that thou shalt fix them in the rings which will be on the border (גבול) of the breast-plate. Wherever the word גבול occurs it has the meaning of end; à sommel in old French

מעשה עבת. מַעֲשֵׂה קְלִיעָה:

מעשה עבת means PLAITED WORK.

על החשן. 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:

על החשן means [AND THOU SHALT MAKE] FOR THE BREAST-PLATE (not upon it), — in order to fix them on it. And it would not be correct to say that this means that they should originally be made upon it (על), for if this were so why should it again say in this verse, “And thou shall put the two rings [on the two extremities]”? Would they not already have been lying upon it if they had been made together with the breast-plate? It should rather have written at the beginning of the verse, “And thou shalt make at the ends of the breast-plate two rings of gold.” In the case of chains, also, you must explain it similarly.

על שני קצות החשן. לִשְׁתֵּי פֵּאוֹת שֶׁכְּנֶגֶד הַצַּוָּאר, לַיְמָנִית וְלַשְּׂמָאלִית, הַבָּאִים מוּל כִּתְפוֹת הָאֵפוֹד:

על שני קצת החשן ON THE TWO EXTREMITIES OF THE BREAST-PLATE — on its two corners that are close by his neck, on the right and on the left, which come opposite the shoulder-pieces of the ephod.

ונתתה את שתי עבתת הזהב. 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:

ונתת את שתי עבתת הזהב AND THOU SHALT PUT THE TWO עבתת OF GOLD — These are the selfsame שרשרת גבלות “chains on the ends” which are written about above (v. 14). There, however, it did not specify the place where they were to be fixed on the breast-plate, stating only that the ends were to be put on the settings; now it tells you that one should insert them in the rings which were on the breast-plate. And you can be certain that these are identical with the former ones, because in the section אלה פקודי they are not mentioned twice (in two separate paragraphs).

ואת שתי קצות שֶׁל שתי עבתת, שְׁנֵי רָאשֵׁיהֶם שֶׁל כָּל אַחַת.

ואת שתי קצות means, AND THE TWO EXTREMITIES OF שתי עבתת THE TWO PLAITED CHAINS — (Rashi points out that קצות is in the construct state) — i. e. the two ends of each cord

תתן על שתי המשבצות. 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:

תתן על שתי המשבצות THOU SHALT FASTEN IN THE TWO SETTINGS — These are the selfsame settings which are mentioned above in the paragraph that is placed between the section on the breast-plate and the section on the ephod. There it did not explain their purpose and their position; now, however, it explains that he should fix into them the ends of the plaited chains which had been inserted in the rings of the breast-plate on the right and on the left near the neck. The two ends of the right chain he fixed in the setting on the right, and similarly in that on the left he fixed the two ends of the left chain.

ונתתה. הַמִּשְׁבְּצוֹת

ונתת AND THOU SHALT PUT the settings.

על כתפות 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:

על כתפות האפד ON THE SHOULDER-PIECES OF THE EPHOD, one setting on this shoulder-piece and one on that. Consequently the shoulder-pieces of the ephod hold the breast-plate up so that it may not fall, and from them did it hang. But the lower edge of the breast-plate would still come and go (swing to and fro) and strike against his stomach and would not lie closely upon it; therefore two more rings were needed for its lower edge, as it goes on to explain.

אל מול פניו. 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:

אל מול פניו IN THE FOREPART THEREOF — i. e. in the forepart of the ephod. meaning that he should not put the settings on that surface of the shoulder-pieces which faced the מעיל, but on the upper surface which faced the outside. It is that latter surface which is called the forepart of the ephod, because the surface which is not seen, being turned towards the מעיל, cannot be called the פנים, the front.

על שני קצות החשן. הֵן שְׁתֵּי פֵאוֹתָיו הַתַּחְתּוֹנוֹת לַיָּמִין וְלַשְּׂמֹאל:

על שני קצות החשן IN THE TWO EXTREMITIES OF THE BREAST-PLATE — These are its two lower corners on the right and on the left.

על שפתו אשר אל עבר האפוד ביתה. 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:

על שפתו אשר על עבר האפוד ביתה ON THE BORDER THEREOF WHICH IS ON THE OTHER SIDE OF THE EPHOD INWARD — Here you have two indications of the position of the rings: one, that he should place them on the two ends of the lower edge, for it was this which was over against the ephod, because its upper edge was not over against the ephod since it was close to the neck and the ephod was placed a little above his loins (consequently the upper edge of the breastplate which was near the priest’s neck was nowhere near the ephod which was girded round him just above the loins. See Rashi on v. 7). It gives another indication by the use of the word ביתה : that, he should not fix them on that side of the breast-plate which faced outside, but on that side which faced inward, because it is said ביתה, inward. It was that side which was turned toward the ephod, for the ends of the lower edge of that side of the breast-plate really lay upon the ephod since the priest tied the belt of the ephod around him and the apron was folded over in front of the priest upon his loins and upon a part of his stomach on both sides as far as against the ends of the breast-plate (i. e. the corners of the lower edge), the ends of which lay upon it.

על שתי כתפות מלמטה. 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:

על שתי כתפות האפוד מלמטה. ON THE TWO SHOULDER-PIECES OF THE EPHOD UNDERNEATH — underneath because the settings were placed on the upper ends of the shoulder-pieces of the ephod which came upon his shoulders beside his throat and which were folded over his shoulders and fell down in front of him; and the rings mentioned here He commanded to be put on the other end of each shoulder-piece which was joined on the ephod. This is the meaning of what is said לעמת מחברתו, “over against the joining thereof”, i. e. close by the spot where they were joined on to the ephod, namely, a little above the girdle, for the place of joining was over against the girdle. Thus these rings were placed a little above the place where the shoulder-straps began to rise from the girdle, and this is the meaning of what is said, “above the girdle of the ephod”. These were thus opposite (i. e. on a level with) the end (the lower edge) of the breastplate (but, of course, on the priest’s back, whilst the breast-plate lay in front of him). Now they placed a thread of blue purple in those rings and in the rings of the breast-plate and fastened them (the pair of rings) together by means of that thread on the right and on the left so that the lower edge of the breast-plate should not move forward and then return backward (should not move to and fro) and strike against his stomach. It followed, therefore, that it (the breast-plate) lay well upon the “Meil”.

ממול פניו. בָּעֵבֶר הַחִיצוֹן:

ממול פניו TOWARDS THE FOREPART THEREOF — i. e. on the outer side.

וירכסו. 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:

וירכסו — This is an expression for joining. Similar in meaning is, (Psalms 31:21) “[Thou hidest them] from the רֻכְסַי of men”, i. e. from the union of companies of wicked people. Similar is, (Isaiah 40:4) “And the רכסים shall become a plain” — i. e. the mountains which are close (almost joined) to one another so that it is not possible to descend into the valley between them except with great difficulty, since, in consequence of their closeness to each other, the valley is precipitous and deep — these רכסים, connected mountains, shall become a level plain and easy to travel upon.

להיות על חשב האפוד. לִהְיוֹת הַחֹשֶׁן דָּבוּק אֶל חֵשֶׁב הָאֵפוֹד:

להיות על חשב האפוד THAT IT MAY BE UPON THE GIRDLE OF THE EPHOD — that the breast-plate (not the ring) may be attached to the girdle of the ephod.

ולא יזח. לְשׁוֹן נִתּוּק; וּלְשׁוֹן עֲרָבִי הוּא כְּדִבְרֵי דּוּנָשׁ בֶּן לָבְרָט:

ולא יזח SO THAT [THE BREAST-PLATE] BE NOT LOOSENED — יזח is an expression for “breaking away”. It is an Arabic expression according to the opinion of Dunash ben Labrat.

את האורים ואת התמים. 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):

את האורים ואת התמים THE URIM AND THE THUMMIM — This was an inscription of the Proper Name of God which was placed between the folds (i. e. the two pieces forming the front and back) of the breast-plate through which it (the breast-plate) made its statements clear (lit., illuminated its words; מאיר from אור, light, this being an allusion to the אורים) and its promises true (מתמם from the root תמם, an allusion to תמים) (Yoma 73b). In the second Temple there was certainly the breast-plate (although other objects employed in the Temple Service were missing) for it was impossible that the High Priest should have lacked a garment, but that Divine Name was not within it. It was on account of the inscription which constituted the Urim and Thummim and which enabled it to give decisions that it was called “judgment”, as it is said, (Numbers 27:21) “And he shall enquire for him by the judgment of the Urim” (Numbers 27:21).

את משפט בני ישראל. דָּבָר שֶׁהֵם נִשְׁפָּטִים וְנוֹכָחִים עַל יָדוֹ, אִם לַעֲשׂוֹת דָּבָר אוֹ לֹא לַעֲשׂוֹת; וּלְפִי מִ"אַ שֶׁהַחֹשֶׁן מְכַפֵּר עַל מְעַוְּתֵי הַדִּין, נִקְרָא מִשְׁפָּט עַל שֵׁם סְלִיחַת הַמִּשְׁפָּט:

את משפט בני ישראל [AND AARON SHALL BEAR] THE JUDGMENT OF THE CHILDREN OF ISRAEL — the object by means of which they are judged and admonished whether they should do a particular thing or whether they should not do it. But according to the Midrashic statement (Zevachim 88b) that the breast-plate atoned for those who pervert judgment it was called “judgment” in allusion to the pardon thus given for perverse judgment.