AND BRING THOU. Scripture says, And bring thou near unto thee [Aaron thy brother, and his sons…that they may minister unto me] because at first Moses was the high priest.¹ I have already hinted² at why Aaron³ was chosen to be sanctified to the Lord so that the priests⁴ would make atonement for Israel. Aaron was chosen because of the importance of Nahshon’s family.⁵ We cannot find fault with Moses,⁶ our master, as Moses was a fugitive.⁷ Who would have given him a Hebrew woman?⁸ Furthermore, the burden of all of Israel was upon Moses.⁹ Moses had to teach Israel the commandments. He also had to judge all difficult cases.¹⁰

footnotes: ¹ I.E. assumes that only a high priest could appoint Aaron and his sons as priests. ² See I.E. on Ex. 6:23 and the notes thereto. ³ Not Moses. ⁴ Aaron and his descendants. ⁵ Aaron was chosen because he married a woman belonging to the respected family of Nahshon. Aaron’s wife was Elisheba, the daughter of Amminadab, the sister of Nahshon (Ex. 6:23), prince of the tribe of Judah. ⁶ For marrying a Midianite women. I.E. comments thus because he has just noted that Aaron married the sister of Nahshon and was rewarded with the priesthood. ⁷ When he married Zipporah. ⁸ Moses had no opportunity to marry a Hebrew woman. ⁹ Hence he was not appointed high priest. ¹⁰ See Ex. 18:20-26. The point is that Moses was not punished for not marrying a Hebrew woman by having the priesthood taken away from him.

[THAT THEY MAY MINISTER UNTO ME.] The vav in lekhahano (that they minister) in that they may minister unto me is superfluous.¹¹ in le-khahano is not a pronominal suffix, and le-khahano has the same meaning as le-khahen. It is like the vav in chayeto (beast)¹² has the same meaning as chayat. The vav in chayeto is not a pronominal suffix. in every beast of the field (Ps. 104:11) and beno (son of)¹³ has the same meaning as ben, for the vav in beno is not a pronominal suffix. in the son of Beor (Num. 24:3). Our verse lists the sons of Aaron. It is possible that Aaron had other sons besides these.¹⁴ There is no doubt that Aaron’s family increased greatly in the wilderness. Hence they were given the many cities enumerated in the Book of Joshua.¹⁵

footnotes: ¹¹ In other words, the vav ¹² Chayeto ¹³ Beno ¹⁴ However, they were not fit to be priests (Krinsky). Hence they are not listed. I.E. comments thus because if all of Aaron’s sons had been fit to be priests, there would have been no need to list these four. It would have sufficed to state Aaron and his sons. ¹⁵ According to Josh. 20:19, 13 cities were set aside for the priests.

AND THOU SHALT MAKE HOLY GARMENTS. They are called holy garments because they were worn during the sanctuary service. On the other hand, it is possible that they were called holy garments in accordance with that they sanctify not the people with their garments (Ezek. 44:19).¹⁶ The garments of Aaron referred to in our verse are the ones which Scripture later enumerates.¹⁷

footnotes: ¹⁶ In other words, the garments had the power to sanctify those whom they touched; the garments per se were holy. ¹⁷ In verse 4.

FOR SPLENDOUR AND FOR BEAUTY. They shall glorify¹⁸ themselves with these garments, for no other Israelite shall wear similar garments.

footnotes: ¹⁸ Or beautify.

AND THOU SHALT. The vav in milletiv (I have filled)¹⁹ refers to lev ²⁰ (hearted).²¹ (wise-hearted) precedes milletiv (I have filled it). Since chakhme is plural, Scripture should have read milletim. Hence I.E.’s comment that milletiv refers to lev, which is singular.

footnotes: ¹⁹ Which is in the singular. ²⁰ Which is in the singular. ²¹ The phrase chakhme lev

AND THESE ARE THE GARMENTS. Scripture first mentions the breastplate, which was worn over the ephod, which was worn over the robe.²² It then mentions the tunic and the girdle²³ which went around it²⁴ after the mitre was placed on Aaron’s head. This is what happened²⁵, etc. when Aaron washed²⁶ and put on linen breeches.²⁷ However, there was no reason to mention the breeches here nor in the description of the actual investiture of Aaron,²⁸ for it is the manner of all men to wear breeches. Now Moses put the tunic upon Aaron.²⁹ He then placed the mitre upon Aaron’s head,³⁰ and He placed “the plate of the holy crown”³¹. upon the mitre.³² Our verse, which enumerates the priestly garments, does not mention “the plate of the holy crown” because “the plate of the holy crown” was not a garment. However, our sages mentioned the holy plate among the priestly garments³³ 71b. because most of the objects worn by the high priest were garments. Hence the sages speak of the eight garments worn by the high priest. The Urim and Thummim³⁴ were not garments.³⁵ Neither were the stones,³⁶ nor the cards.³⁷ After this³⁸ Moses encircled Aaron with the girdle. Moses then placed the robe upon Aaron. He then placed the ephod upon the robe and put the ephod upon him, and he girded him with the skilfully woven band of the ephod and bound it unto him therewith (Lev. 8:7).³⁹ The skillfully woven band was part of the ephod.⁴⁰ [the ephod] unto him [Aaron] therewith. The ephod was so called because of the skillfully woven band.⁴¹ Moses dressed Aaron according to the order described in our verse. Do not be bothered by the fact that Scripture later states, regarding the actual investiture of Aaron, And he set the mitre upon his head (Lev. 8:9).⁴² Its meaning is, he had already placed the mitre with the golden plate on Aaron’s head when he dressed him in the tunic.⁴³ (and he set) has a pluperfect meaning: and he had set. See Vol. 1, p. xvi, item 4. The meaning of and clothed him with garments (Zech. 3:5) is similar; i.e., they had already clothed him. For Scripture previously states, So they set a fair mitre upon his head (Ibid.).⁴⁴. The aforementioned shows that the mitre was donned following the robes. However, when Scripture describes what actually happened it says, So they seta fair mitre upon his head, and clothed him with garments (Zech. 3:5). The latter implies that the mitre was put on before the garments. Hence I.E.’s interpretation that and clothed him with garments (Ibid.) means, and they had already clothed him.

footnotes: ²² In other words, Scripture first describes the priestly garments in the order in which they were removed when the high priest undressed. ²³ Scripture next describes the garments in the order in which Aaron donned them, namely, tunic, mitre, and girdle (Filwarg). ²⁴ The order is tunic, mitre, and girdle. I.E. connects the tunic and the girdle because the girdle was wound around the tunic. ²⁵ This is the way Aaron put on his priestly garments. See Lev. 8:7, where Scripture describes the investiture of Aaron. It begins with the tunic, girdle, and robe, viz., And he put upon him the tunic, and girded him with the girdle, and clothed him with the robe ²⁶ And first put on the priestly garments. See Lev. 8:6,7. ²⁷ See Ex. 28:42. ²⁸ That is, in Lev. 8:7. ²⁹ Lev. 8:7. ³⁰ Lev. 8:9. ³¹ Hebrew, tzitz nezer ha-kodesh ³² Lev. 8:9. ³³ See Yoma ³⁴ See verse 30. ³⁵ Hence they are not included among the eight garments ³⁶ Worn on the ephod and the tunic. ³⁷ Cards containing the Divine Name. ³⁸ After placing the mitre upon Aaron’s head and the plate over Aaron’s forehead. ³⁹ That is, with the band of the ephod. ⁴⁰ Hence the end of the verse, Moses bound it ⁴¹ The word ephod means to girdle (Krinsky). ⁴² This verse concludes the account of Aaron’s donning his vestments. It clearly implies that the mitre was placed on Aaron last, rather than after the tunic. ⁴³ In other words, va-yasem ⁴⁴ Zech. 3:4,5 reads: Take the filthy garments from off him…And I will clothe thee with robes. And I said: Let them set a fair mitre upon his head

AND THEY SHALL TAKE THE GOLD. The wise-hearted who made the priestly garments were trustworthy.⁴⁵, etc. (Filwarg).

footnotes: ⁴⁵ Hence the materials for the sacred garments were not measured out to the “wise hearted-men.” On the contrary, on their own they took the gold, the blue

AND THEY SHALL MAKE THE EPHOD. Scripture starts with the ephod⁴⁶ because it was larger than the breastplate. The Torah tells us that the breastplate be not loosed from the skilfully woven band of the ephod (v. 28).⁴⁷ There are some very difficult questions relating to the ephod and the breastplate. Moses only made one ephod.⁴⁸ However, Scripture states, that he⁴⁹ came down with an ephod in his hand (I Sam. 23:6). The latter does not refer to the ephod made by Moses,⁵⁰ for Scripture does not read “the ephod,”⁵¹ ephod,” not “the ephod in his hand.” the meaning of which is, the well-known ephod,⁵² as it does when it states, “Bring hither the ephod” (I Sam. 23:9).⁵³ Furthermore, why does Scripture state, he came down, but it does not say he brought down? It thus appears that the ephod was accidentally among his possessions.⁵⁴ implies that Abiathar happened to have an ephod which he brought down, whereas if Scripture had read: that he brought down the ephod in his hand, it would have implied that Abiathar deliberately brought down the ephod. In the latter case, the reference would be to the ephod made by Moses. Additionally, Scripture there states, fourscore persons⁵⁵. If it is not a scribal error, then I.E. quoted from memory and erred. that did wear a linen (bad) ephod (I Sam. 22:18).⁵⁶ Many commentaries explain this verse as meaning that the persons⁵⁷ were fit to wear the ephod.⁵⁸ means fourscore and five persons who were fit to wear a linen ephod. In other words, they did not actually wear an ephod but were worthy of wearing the ephod made by Moses. However, they did not bother to learn the truth.⁵⁹ A bad (linen) ephod is an ephod made from a type of flax. However, the ephod made by Moses was not made of bad (linen).⁶⁰ It was made of gold, blue wool, purple wool, and scarlet, with shesh (linen)⁶¹ is a high quality linen. intertwined with all of the aforementioned.⁶² They only inquired of the breastplate of judgment which had the Urim and Thummim upon it.⁶³ Scripture similarly writes, by the judgment of the Urim before the Lord (Num. 27:21). Bring hither the ephod (I Sam. 23:9)⁶⁴ [Saul’s] hand? will Saul come down, as thy servant hath heard? (I Sam. 23:11). does not present a counterargument⁶⁵, this verse implies that the ephod itself served as the instrument by which God’s will was divined. because the breastplate was connected to it. The Urim⁶⁶ went along with the breastplate.⁶⁷ We similarly read, till there stood up a priest with Urim and Thummim (Neh. 7:65). Scripture likewise states, Thy Thummim and Thy Urim (Deut. 33:8). Now, Scripture tells us⁶⁸ that God answered David through Abiathar’s ephod.⁶⁹ However, we also read that when Saul went to war he inquired of the Urim (I Sam. 28:6). These were the very Urim that were placed in the breastplate of judgment which was with the ephod⁷⁰ and the ark.⁷¹ However, David inquired of Abiathar’s ephod in Ziklag. Abiathar’s ephod was thus not Moses’ ephod.⁷² The following problem is even more difficult.⁷³ It is clear that the Urim do not refer to the stones of the breastplate,⁷⁴ 73b). Rashi explains that the stones on the breastplate of judgment served as the instrument of divination by lighting up. See Rashi on verse 30. Also see note 88. However, Rashi does not identify the stones on the breastplate with the Urim and Thummim. Other commentaries taking the Talmud at face value did. It is with these commentaries that I.E. takes issue. as Scripture openly states, And thou shalt set in it settings of stones (v. 17). The setting of the stones was the work of a stonecutter and not the work of Moses. God then told Moses,⁷⁵ And thou shalt put in the breastplate of judgment the Urim and the Thummim (v. 30).⁷⁶ Scripture, in describing the making of the breastplate,⁷⁷. 38. The latter reads: “Scripture in describing its making,” the reference being to the making of the previously mentioned breastplate. tells us, And they set in it four rows of stones (Ex. 39:10). Scripture then describes the four rows of stones.⁷⁸ Scripture tells us that Moses placed the breastplate upon Aaron and in the breastplate he put the Urim and the Thummim (Lev. 8:8). Now according to the plain meaning of the text the stones were not the objects that enlightened or fulfilled,⁷⁹ because inquiries were made of the Urim and Thummim. We do not know what they were. The explanation that the names of the tribes⁸⁰ was not inscribed on any of the stones.” For none of the tribes has a tzadi in their names. The Talmud responds, “Rabbi Samuel ben Isaac says, ‘The names of Abraham, Isaac (Hebrew, yod, tzadi. chet, kof), and Jacob were also inscribed upon the stones’” (Yoma 73b). and the patriarchs⁸¹ was not inscribed on the stones.” The words shivte yeshurun (the tribes of Jeshurun) were similarly inscribed on the stones” (Yoma 72b). were inscribed on the breastplate is of no help,⁸² for the breastplate of judgment was so called only because of the Urim that were on it.⁸³ There is an additional question: we cannot identify the Urim with the Thummim,⁸⁴ for Scripture states, with Urim and Thummim (Neh. 7:65). Furthermore, the words with Urim and Thummim are in the plural. They thus consisted of many objects.⁸⁵ Rabbi Solomon says that the Urim and Thummim consisted of an inscription of God’s explicit name.⁸⁶ However, he would not have said this had he seen the responsa of Rabbi Hai Gaon.⁸⁷). There is a very deep secret behind the ephod and the breastplate. I will allude only to a part of this secret. Perhaps he who knows the mind of the Most High will understand it. The following are the keys to the secret of the ephod.⁸⁸ The two wreathen chains on the two rings [represent the head of Aries and Libra].⁸⁹ The band of the ephod represents the celestial equator.⁹⁰ Hence six names were inscribed on the stone which was on the other shoulder.⁹¹ Now these things⁹² can only be grasped by the mind. Hence six names were inscribed on one stone⁹³ in accordance with the number, names, and order of birth of the tribes of the children of Israel.⁹⁴ Six names were similarly inscribed on the second stone.⁹⁵ On the other hand, the names on the breastplate were not divided in the same manner as they are grasped by the mind.⁹⁶ They were divided in a way that could be perceived by the eye.⁹⁷ Scripture states, And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a thread of blue (v. 28) to prevent the breastplate from moving to the side.⁹⁸ The breastplate was folded, for the Urim and Thummim were kept there until such time as they were needed. They were then placed outside of the breastplate.⁹⁹ Note, the stones of the ephod were like each other.¹⁰⁰ They were of one color.¹⁰¹ This was not the case with the stones of the breastplate,¹⁰² for the sapphire stones¹⁰³ served as a memorial,¹⁰⁴ while the judgment of the children of Israel was upon the stones of the breastplate.¹⁰⁵ The word Urim is related to the word ur (fire) in I am warm, I have seen the fire (Is. 44:16).¹⁰⁶ is a variation of or and should thus be translated as light. Hence, according to I.E., Is. 44:16 should be rendered: I am warm, I have seen the light (Krinsky). It should be noted that Nahmanides’ text of I.E. reads: “The Urim and Thummim were made out of gold.” The Thummim are so called because they are whole.¹⁰⁷ (thummim) is taf, mem, mem. The Urim were of gold and silver. This was not the case with the Thummim.¹⁰⁸ The [importance of the] number [twelve] has been established by irrefutable proof from the upper and lower worlds.¹⁰⁹ The intelligent will understand what I say.¹¹⁰ Now the priests had many ephodim. They all had bands. However, they lacked the breastplate and the Urim. A priest who was an expert in using the Urim and Thummim was able to respond to an inquirer because the ephod at hand resembled [the ephod made by Moses].¹¹¹ However, the priest did not always get an answer.¹¹² Now if I wanted to even begin to reveal this secret¹¹³ it would take up more space than the entire commentary which I have composed on this book. For only an individual who has studied works on geometry and the secret of the way the sky works can understand the secret of the ephod. There is no need to expand on the form of the ephod, the breastplate, and the rings.

footnotes: ⁴⁶ Even though in verse 4 it mentioned the breastplate first. ⁴⁷ This shows that the breastplate was smaller than the ephod, for the smaller object is normally attached to a larger one. ⁴⁸ In other words, the Torah implies that there was only one ephod, the one made by Moses. I.E. was especially bothered by the problem of the many ephods cited in Scripture. ⁴⁹ Abiathar. ⁵⁰ This verse implies that other ephods were employed in ancient Israel. ⁵¹ I Sam 23:6 reads “an ⁵² That is, the ephod made by Moses. According to I.E. ephod means an ephod. The ephod, with the definite article prefixed to it, is the ephod made by Moses. See I.E. on Gen. 31:19, note 30. ⁵³ The reference being to the ephod made by Moses. ⁵⁴ According to I.E., that he came down with an ephod in his hand ⁵⁵ The Biblical text has fourscore and five ⁵⁶ We thus see that there were 80 ephods. ⁵⁷ Spoken of in I Sam. 22:18. ⁵⁸ Fourscore and five persons that did wear a linen ephod ⁵⁹ Their interpretation does not solve the problem of there being more than one ephod. ⁶⁰ Hence I Sam. 22:18 cannot be interpreted as meaning that the priests were worthy of wearing the ephod made by Moses. ⁶¹ Shesh ⁶² In other words, even though our verse states that the ephod made by Moses contained linen it was not made wholly out of linen. It was made out of all the material enumerated in our verse (Weiser). ⁶³ This introduces another problem connected with the ephod. Namely, it is clear from most places in Scripture that questions concerning future actions were directed to the Urim and Thummim, which were placed in the breastplate of judgment, which was placed on the ephod. However, David inquired of Abiathar’s ephod in Ziklag. Now as I.E. later shows, Abiathar’s ephod is not to be identified with Moses’ ephod. Thus in addition to the problem of a multiplicity of ephods, the question arises as to how these other ephods worked, as these ephods did not have the Urim and Thummim attached to them. ⁶⁴ Spoken by David who asked: will the men of Keilah deliver me up into his ⁶⁵ Prima facie ⁶⁶ And Thummim. See next note. ⁶⁷ Thus it was the Urim and Thummim which served to reveal God’s will. ⁶⁸ I Sam. 30:7,8. ⁶⁹ In Ziklag. This ephod did not have the Urim and Thummim with it. The problem described above in note 61 now follows. ⁷⁰ It was attached to the ephod. ⁷¹ It was worn by the priest who accompanied the ark. ⁷² Moses’ ephod was with Saul. We thus see that other ephods served to divine God’s will. ⁷³ Than the above-raised question relating to a multiplicity of ephods and how they worked. ⁷⁴ “Urim [means] they made their words enlightening [and Thummim] because they fulfill their words” (Soncino, Yoma ⁷⁵ After describing how the stones were to be arranged on the breastplate. ⁷⁶ It is thus clear that the Urim and Thummim are not to be identified with the stones on the breastplate of judgment. ⁷⁷ The printed texts have ephod. This is an obvious error. The word ephod does not appear in Vat. Ebr ⁷⁸ We thus see that the stones are part of the breastplate and are not to be identified with the Urim and Thummim. ⁷⁹ In other words, the stones on the breastplate are not to be identified with the Urim and Thummim. See note 73. ⁸⁰ As noted above, the Talmud explains that the letters on the stones lit up. It then says, “But the tzadi ⁸¹ See note 80. The Talmud says, “But the tet ⁸² It does not help us to understand what the Urim and Thummim were. ⁸³ And as we have seen, the Urim cannot be identical with the stones which were upon the breastplate. ⁸⁴ In other words, we do not know what the Thummim were. ⁸⁵ And we do not know what these objects were. ⁸⁶ See Rashi on verse 30: “The Urim and Thummim consisted of an inscription of God’s explicit name [upon some unknown material] which was placed inside the folds of the breastplate by means of which it [the breastplate] shed light upon its words and fulfilled its words.” That is, made its statements clear and its promises true. ⁸⁷ According to Rabbi Hai Gaon, inscriptions of God’s explicit name cannot be used to divine the future. Nor do they assure success in any endeavor (Rabbi Samuel Zarza, Mekor Chayyim ⁸⁸ According to I.E. the ephod was an astrological instrument which corresponded to the arrangement of the heavens. It drew power from above and, when properly used, had the ability to predict the future. Nahmanides sided with Rashi’s interpretation of the ephod and took strong issue with I.E. See Nahmanides on verse 30, “Rabbi Abraham ibn Ezra thought to display wisdom in the matter of the Urim and the Thummim, by saying that they were made by a craftsman from gold and silver, and he continued his discussion of them in this vein, for he thought that they were akin to the forms which the astrologers make in order to know the thoughts of the one who comes to ask of them [about the future]. But what [Ibn Ezra] said is of no import. Rather, the Urim and Thummim are as Rashi has written: this was an inscription of the Proper Name of G-d which was placed between the folds of the breast-plate” (Chavel translation). ⁸⁹ So Zarza. I.E. does not explain what the two wreathen chains on the two rings stand for. Sarim suggests that a line is missing. However, it is possible that I.E. believed that, from what follows, it is obvious what the two wreathen chains on the two rings stand for. ⁹⁰ The celestial equator extends from Aries to Libra. It divides the 12 constellations into two parts. ⁹¹ They represent the six constellations that lie on the other side of the equator. The point is that six names were written on the two stones of the ephod. Each group of names represented six constellations. ⁹² The division of the heavens into 12 distinct sections can only be grasped by the mind, for when one looks at the sky one does not see 12 distinct areas in the sky. ⁹³ On one of the stones of the ephod. ⁹⁴ Each stone contained six names. There were no boundaries between them. The stone, as it were, took in all the names in the same way that the sky encompasses all the stars. ⁹⁵ Of the ephod. ⁹⁶ That is, six names were not written on one stone and six on another, with their boundaries left to the imagination. See notes 92 and 93. ⁹⁷ Each tribe’s name was inscribed on a separate stone. ⁹⁸ To correspond to the stars that do not move out of their fixed orbits (Weiser). ⁹⁹ They were removed from the folds of the breastplate. ¹⁰⁰ They were of the same size. ¹⁰¹ They were both sapphires. ¹⁰² Each stone corresponded to a different constellation. ¹⁰³ Which were placed upon the ephod. ¹⁰⁴ See verse 12. ¹⁰⁵ Judgment descended upon the children of Israel via each stone which represented a constellation. ¹⁰⁶ According to I.E. ur ¹⁰⁷ The root of tummim ¹⁰⁸ I.E. does not identify the material that the Thummim were made of. ¹⁰⁹ It has been established by irrefutable proof that the 12 constellations of the upper world determine the fate of all human beings who dwell in the lower world. Or the importance of the number twelve has been established by the fact that there are 12 constellations in the upper world and 12 tribes of Israel in the lower world (Weiser). ¹¹⁰ The reference is either to the number 12 or to how the ephod functioned. ¹¹¹ It was a duplicate of the ephod made by Moses. Hence astrologically speaking it “worked.” ¹¹² The priest received an answer only at a propitious time. ¹¹³ Of how the ephod worked.

ONYX STONES. The avne shoham (onyx stones) were white. They are called burla in Aramaic and balor in Arabic. We have no way to positively identify the stones that were set in the breastplate. Rabbi Saadiah Gaon translated them¹¹⁴ as he saw fit, as he had no tradition to rely upon.¹¹⁵ We read the Gaon’s translation and noticed that he rendered sappir (sapphire) as white.¹¹⁶ to as a white stone. See I.E. on Ex. 24:10. However, this is not the case. Sappir is red.¹¹⁷ is a red stone. As noted before, sapphire is usually blue, sometimes white, hardly ever red. See chapter 24, note 3. The fact that the first stone¹¹⁸ mentioned by the Torah was a carnelian¹¹⁹ (a red stone). does not refute this,¹²⁰ is a red stone. In other words, one should not assume that there was only one red stone on the breastplate. for there are five visible colors: white, lightning,¹²¹ red, green, and black. Now since red is the middle color¹²² it comes in various shades. Saadiah Gaon renders nofekh (carbuncle) as black on the basis of and she painted (ba-pukh)¹²³ is peh, vav, kaf. her eyes (II Kings 9:30).¹²⁴ is a “black mineral powder, for increasing brilliance of eyes by darkening edges of lids.” (Hebrew and English Lexicon of the Old Testament, edited by Brown, Driver, Briggs, Oxford University Press, Oxford). However, the nun in nofekh is undoubtedly a root letter,¹²⁵ is nun, peh, kaf. Hence nofekh and pukh are two different words. for nofekh follows the paradigm of odem (carnelian).¹²⁶ A great Sephardic scholar said that yahalom (emerald) is a diamond.¹²⁷ in Arabic. This stone has the ability to break up all other stones and to bore through bdellium. Yahalom is related to the word holem (smiteth) in smiteth the anvil (Is. 41:7). The yod of yahalom is not a root letter.¹²⁸. The yod of yahalom is a form letter. It is like the yod of yitzhar (oil).¹²⁹ is tzadi, heh, resh. Also achlamah (amethyst) is to be identified with the dream stone.¹³⁰ in Arabic. This is a stone that always induces dreams in the person who wears it.¹³¹. One should not be surprised at this,¹³² as every stone has a specific power placed in it by nature. Thus there is a stone that attracts iron.¹³³ There is likewise a stone that stops bleeding. Another stone is repelled by vinegar. There is also a stone whose pieces always form a triangle when broken.

footnotes: ¹¹⁴ In his Bible translation. ¹¹⁵ I.E. makes the same point in Genesis. See I.E. on Gen. 2:11 and the notes thereto. ¹¹⁶ That is, Saadiah Gaon explained sappir ¹¹⁷ That is, sappir ¹¹⁸ Of the breastplate. ¹¹⁹ Hebrew, odem ¹²⁰ That the sappir ¹²¹ The color of lightning. I.E. probably means yellow. ¹²² Its place is third among the five colors. ¹²³ The root of pukh ¹²⁴ Which Saadiah understood to mean: and she darkened or blackened her eyes. Pukh ¹²⁵ In other words, the root of nofekh ¹²⁶ Wherein all three stem letters are present. ¹²⁷ Al mus ¹²⁸ For its root is heh, lamed, mem ¹²⁹ Which is not a root letter; the root of yitzhar ¹³⁰ Al chelmah ¹³¹ The Hebrew word for a dream is chalom ¹³² That a stone can induce dreams. ¹³³ A magnetic stone.

CHAINS. The middle root letter has been doubled in sharsherot (chains).¹³⁴ is shin, resh, shin. However, the resh was doubled and a new quadriliteral root, shin, resh, shin, resh, formed. The latter is the root of sharsherot. However, the word has the same meaning when the middle root letter is not doubled. Compare, sharshot¹³⁵ is shin, resh, shin.gavlut (plaited chains) (v. 22). It is very difficult to explain the meaning of gavlut (plaited) in Hebrew.¹³⁶, and some of the other terms used by Scripture in relation to the choshen are not Hebrew words. We consequently do not know their meaning. The same applies to many of the words employed by Scripture that refer to the making of the breastplate as well as to the word choshen (breastplate) itself.

footnotes: ¹³⁴ The original root of sharsherot ¹³⁵ The root of sharshot ¹³⁶ It has no synonym. According to Sarim, I.E. believes that gavlut, choshen

AND THEY SHALL BIND. Ve-yirkesu is related to the word me-rukhse (from the plottings) in from the plottings of man (Ps. 31:21). It means twisted.¹³⁷ (the root of ve-yirkesu and me-rukhse) means twisted. He renders Ps. 31:21: from the twisted actions of men. He similarly explains that ve-yirkesu et ha-choshen…al chesehev ha-ephod means that the choshen shall be twisted (that is, attached, for when one attaches something by a thread he twists it) upon the skillfully woven band of the ephod (Meijler). For other interpretations, see Krinsky.

footnotes: ¹³⁷ I.E.’s point is that the root resh, kaf, samekh

AND THOU SHALT PUT IN THE BREASTPLATE OF JUDGMENT. Judgment refers to the laws of God and his decrees concerning the future. It is these things that people inquire of the Urim and Thummim.¹³⁸

footnotes: ¹³⁸ It is interesting to note that I.E. believes that people also addressed legal questions to the Urim and Thummim. This goes against the accepted Rabbinic doctrine that laws are to be decided by legal authorities rather than by supernatural means.

AND THOU SHALT MAKE. Rabbi Saadiah Gaon translates the word me’il (robe) by the Arabic memtar, which is a cloak-like¹³⁹. garment except that its opening was in the midst of the robe.¹⁴⁰ differs from a cloak in that the me’il has an opening on top for the head. Our sages said that the pomegranates (v. 33) were placed all around the robe. A bell was placed between every two pomegranates.¹⁴¹ 88:b. Also see Rashi on verse 33. However, others say that the bells were not visible. They were placed inside the pomegranates, where they rang.¹⁴²

footnotes: ¹³⁹ The Hebrew term used by I.E. is sarbal ¹⁴⁰ That is, the me’il ¹⁴¹ Zevachim ¹⁴² Nahmanides accepted this opinion.

AND THOU SHALT MAKE A PLATE. The Gaon renders tzitz (plate) atzabah. It¹⁴³ is masculine but I.E. uses the feminine pronoun (hi) because he is referring to atzabah, the Arabic equivalent of tzitz. was placed on the mitre. It was not shaped like a crown, as the plate¹⁴⁴. It is rather strange that I.E. first employs pronouns which refer to the Arabic form of the word and then employs a pronoun which refers to the Hebrew form of the word. It should be noted that Vat. Ebr. 38 has a totally different reading. It reads: “The Gaon renders tzitz (plate) atzabah. It is placed on the mitre. The mitre does not have the shape of head-tires, for the head-tires are similar to the high hats which men in this and surrounding countries place upon their heads as a head covering. However, the mitres are made out of long thin material which is twisted only around the head.” There is no inconsistency in the tenses in this reading. was placed only on the forehead.¹⁴⁵ According to the plain meaning of the text, the migba’ot (head-tires) (Lev. 8:13)¹⁴⁶ (mitre) worn by the high priest. were not shaped like the mitre (mitznefet). The head-tires are similar to the high hats which men in this and surrounding countries place upon their heads as a head covering. [37.] THE MITRE. The mitre¹⁴⁷ is made from long thin material which is twisted only around the head.¹⁴⁸ The turbans worn by women in these areas are somewhat similar. In Spain, Africa, Egypt, Babylonia, and Baghdad and in the land of the Ishmaelites, only men of respect, not the women, wear turbans on their heads.¹⁴⁹ The important officials place a golden plate on the turban over the forehead. I have already noted that the ornaments in the Land of Israel and the customs practiced there differ from those in these areas. Rabbi Solomon¹⁵⁰ found it necessary to harmonize Scripture¹⁵¹ (the plate) on a thread of blue. However, it goes on to say, and it (the plate) shall be upon the mitre. This implies that the plate was on the mitre, not upon the thread. Furthermore, Ex. 39:31 states, And they tied unto it [the plate] a thread of blue. In other words, verse 37 implies that the plate was placed upon the thread, but Ex. 39:31 implies that the thread was placed on top of the plate. by explaining that three blue threads were attached to the plate.¹⁵² top.” The first refers to the threads on the outer side of the plate, the second to the threads on the inner side of the plate, and the third to the threads that passed through the middle perforation. However, according to the plain meaning of the text only one blue thread¹⁵³ was necessary to keep the plate, which was on the face of the mitre on the forehead, in place.

footnotes: ¹⁴³ The plate. Tzitz ¹⁴⁴ The Hebrew reads, ve-hi netunah al ha-mitznefet, ve-enennah ki-demut keter ki hu al ha-metzach le-vado ¹⁴⁵ Whereas a crown covers the entire head. ¹⁴⁶ Worn by an ordinary priest, in contrast to the mitznefet ¹⁴⁷ Worn by the high priest. ¹⁴⁸ In other words, the mitre had a shape which allowed the priest to attach the plate to it. ¹⁴⁹ In other words, the high priest was not donning a woman’s garment. ¹⁵⁰ Rashi. ¹⁵¹ According to Rashi, verse 37 appears to contradict itself and Ex. 39:31. For verse 37 states, And thou shalt put it ¹⁵² Rashi explains that the plate was perforated at three points, viz., at the top and at the two ends of the plate. A thread was inserted through each of these perforations. Each thread was thus doubled when pulled through. Hence Rashi speaks of six threads. The threads were then tied together at the back of the neck. The thread in the center passed over the head and was bound with the ends of the two other threads. Rashi explains: “All the verses are now harmonized, a thread upon the plate, and the plate upon the thread, and a thread upon the mitre on ¹⁵³ Attached to both extremities of the plate.

AND THOU SHALT PUT IT ON A THREAD OF BLUE. The meaning of al petil techelt (on a thread of blue) is, with¹⁵⁴ here means with. Hence verse 37 does not contradict Ex. 39:31. See note 152. Also see note 153. a thread of blue,¹⁵⁵ as the thread was tied to the plate on two sides.¹⁵⁶ There is no doubt that the front of the mitre was placed over the forehead.¹⁵⁷ [the plate] shall be means that the plate shall be on the forehead. It¹⁵⁸ was not placed over the head. Scripture elsewhere states, And they tied unto it a thread of blue, to fasten it upon the mitre (Ex. 39:31), that is, upon the forehead.¹⁵⁹ does not mean on the mitre per se, as Rashi says (see note 152) but upon the forehead. Hence Ex. 39:31 does not contradict Ex. 28:37. Do not be surprised that Scripture uses the term al.¹⁶⁰ usually has the meaning of on. Hence I.E.’s comment. We find the same¹⁶¹ used in the sense of with. in the following, And they came, both men with (al) women (Ex. 35:22);¹⁶²And the priest shall wave them with (al) the bread of the first-fruits for a wave-offering before the Lord (Lev. 23:20); with (al) the two lambs (Ibid.); the fat with (al) the breast (Lev. 7:30). There are many similar instances in Scripture. Now you will never find [the mitre and the head-tires interchanging].¹⁶³ For the mitre was set aside only for Aaron, and the head-tires for his children. Some say that the word migba’ot (head-tires) is related to the word givot (hills) (Gen. 49:26).¹⁶⁴ had the shape of a high hat. The mitre¹⁶⁵. surrounded and wrapped the head.¹⁶⁶. We similarly read, He will violently roll (tzanof) and toss thee Like a ball (yitznofkha tzenefah) (Is. 22:18); Yea, He will wind thee round and round (ve-otekha ato) (Is. 22:17). The one who knows how the mitre is wrapped knows the meaning of [The mitre shall be removed…] this shall be no more the same: that which is low shall be exalted, and that which is high abased (Ezek. 21:31).¹⁶⁷ shall no longer be wound about the head. It takes a special skill to wind a mitre around the head. Now Scripture states, And thou shalt set the mitre upon his head, and put the holy crown upon the mitre (Ex. 29:6). The tzitz (plate) (v. 36) is thus called a nezer (crown).¹⁶⁸ (crown), as the keter covers the entire head. But upon himself shall his crown (nizro) shine (yatzitz) is similar (Ps. 132:18).¹⁶⁹ is used in connection with nezer. Perhaps they all¹⁷⁰ in our chapter and the word yatzitz in Ps. 132:18. are used in the sense of tzitz, meaning something seen. The same is true with the word metzitz (peereth) in He peereth through the lattice (Cant. 2:9). Note that the five senses come together in the two cavities which are in that part of the brain which is behind the forehead. This is where the imaginative power is located. Furthermore, all thoughts begin there. It is for this reason that Scripture writes, regarding the plate, that Aaron shall bear the iniquity committed in the holy things (v. 38). It is possible that those who hallowed holy things unto the Lord did so while thinking improper thoughts.¹⁷¹

footnotes: ¹⁵⁴ In other words, al ¹⁵⁵ Contra Rashi. See note 154. ¹⁵⁶ The two far sides. ¹⁵⁷ In other words, upon the forefront of the mitre it ¹⁵⁸ The front of the mitre. ¹⁵⁹ In other words, on the mitre ¹⁶⁰ In the sense of with. The word al ¹⁶¹ Al ¹⁶² Translated according to I.E. ¹⁶³ In other words, contra Rashi on this verse, the mitre and the head-tire are not identical, for if they were, Scripture would interchange these terms. I.E. literally reads: “Now you will never find.” This is a very laconic statement. Some would emend it to: Now we do not find [the mitre] to be worn [by all the priests]. In other words, the mitre is not to be identified with the head-tire. ¹⁶⁴ In other words, the migba’at ¹⁶⁵ Hebrew, mitznefet ¹⁶⁶ Hence it is not to be identified with the migba’at ¹⁶⁷ According to I.E. the meaning of the verse is: The mitre shall be removed…this shall no more be the same; the material making up the mitre shall no longer be wound from the bottom up or from the top down; i.e., the miztnefet ¹⁶⁸ Not to be confused with the word keter ¹⁶⁹ In that the root of the word tzitz ¹⁷⁰ The word tzitz ¹⁷¹ According to I.E. the plate atones for improper thoughts.

AND THOU SHALT WEAVE THE TUNIC IN CHEQUER WORK. When Scripture first mentions Aaron’s tunic it says, a tunic of chequer work (v. 4). Only Aaron’s tunic was chequered. His sons’ tunics were not. The tunic was chequered to dignify Aaron. Scripture similar reads, And he put upon him the tunic (Lev. 8:7) when it describes Aaron’s investiture. It reads, the tunic,¹⁷², with the definite article. the reference being to the chequered tunic. However, concerning Aaron’s children we read, and clothed them with tunics (Lev. 8:13).¹⁷³ The latter is similar to And for Aaron’s sons thou shalt make tunics (v. 40).¹⁷⁴ Rabbi Saadiah Gaon translated ve-shibatzta (and thou shalt weave…in chequer work) as: you shall weave eye-like [designs].¹⁷⁵ as: you shall make the tunic eye-like (Weiser); that is, the tunic shall consist of eye-like designs. It is a coin-like design, that is, a square within a circle.¹⁷⁶

footnotes: ¹⁷² Ha-ketonet ¹⁷³ The definite article is omitted, as it does not refer to the chequered tunic. ¹⁷⁴ Here too the definite article is omitted because the reference is to non-chequered tunics. ¹⁷⁵ Saadiah Gaon renders ve-shibatzta ha-ketonet ¹⁷⁶ I.E.’s explanation of Saadiah Gaon’s interpretation.

AND THOU SHALT PUT THEM UPON AARON THY BROTHER. The word otam (them) takes in the chequered tunic, the mitre, and the girdle which are Aaron’s garments. It also takes in the unchequered tunics, the girdles, and the head-tires which are the garments of Aaron’s sons.¹⁷⁷. I.E. explains that the verse is to be read as if written: And thou shalt put them upon Aaron thy brother, and thou shalt put them upon his sons with him. The first “them” refers to Aaron’s garments and the second “them” to his sons’ garments.

footnotes: ¹⁷⁷ Our verse reads, And thou shalt put them upon Aaron thy brother, and upon his sons with him

AND CONSECRATE THEM. By word of mouth.¹⁷⁸ It is similar to the priest shall make him unclean¹⁷⁹ (Lev. 13:44).

footnotes: ¹⁷⁸ You shall declare them to be holy (Weiser). ¹⁷⁹ The meaning of which is, the priest shall declare him to be unclean. Translated according to I.E.

LINEN BREECHES. The linen breeches were short so that the priest would not trip over them.

WHEN THEY GO IN. To offer incense or to kindle the lamps.¹⁸⁰

footnotes: ¹⁸⁰ Or to perform any other service (Weiser).