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Sforno on Exodus Chapter 28

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לְכָבוֹד. לִכְבוֹד הָאֵל יִתְבָּרַךְ בִּהְיוֹתָם בִּגְדֵי קֹדֶשׁ לַעֲבוֹדָתוֹ:

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

לכבוד, to render honour and glory to the Almighty through the wearing of such resplendent garments when performing Temple service.

וּלְתִפְאָרֶת. שֶׁיִּהְיֶה כֹּהֵן מוֹרֶה נוֹרָא עַל כָּל סְבִיבָיו, שֶׁהֵם תַּלְמִידָיו הַחֲקוּקִים עַל לִבּוֹ וּכְתֵפָיו:

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

ולתפארת, also the Priest should inspire awe among the Israelites who are all considered his disciples seeing he had the names of all the tribes engraved on these garments right opposite his heart when he wore them in his official capacity.

וְאַתָּה תְּדַבֵּר אֶל כָּל חַכְמֵי לֵב. שֶׁיַּעֲשׂוּ כָּל הָאָמוּר לְמַעְלָה:

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

ואתה תדבר אל כל חכמי לב, that they should carry out all the instructions mentioned in the Torah in the preceding verses.

וְעָשׂוּ אֶת בִּגְדֵי אַהֲרֹן. וְיַעֲשׂוּ גַם כֵּן אֶת בִּגְדֵי אַהֲרֹן.

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

ועשו את בגדי אהרן, not only should they build the Tabernacle, provide oil for the Menorah, but they should also fashion the garments to be worn by Aaron, etc.

לְקַדְּשׁוֹ. לְשֵׁם כָּךְ יַעֲשׂוּ הַבְּגָדִים.

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

(3) TO CONSECRATE HIM. They should make the garments specifically for that purpose.

וְהֵם יִקְחוּ אֶת הַזָּהָב. וּכְמוֹ שֶׁיִּכָּוְנוּ בְּעֵת הָעֲשִׂיָּה, כֵּן יִכָּוְנוּ כְּשֶׁיִּקְחוּ אֶת הַזָּהָב וְכוּ'.

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

והם יקחו את הזהב, just as the correct degree of dedication to its purpose was required by these חכמי לב while they would be engaged in fashioning the Tabernacle and its paraphernalia, so the same degree of mental concentration on their holy task was required while they received these contributions from the people or their go betweens.

אֵפוֹד. מַלְבּוּשׁ מִמָּתְנֵי אָדָם וּלְמַטָּה, וּשְׂפָתוֹ הָעֶלְיוֹן עָשׂוּי כְּמִין אֵזוֹר מְלֶאכֶת מַחֲשֶׁבֶת, וּבוֹ יַחְגֹּר הַלּוֹבֵשׁ אֶת הָאֵפוֹד עַל הַמְּעִיל, כְּאָמְרוֹ (ויקרא ח:ז) "וַיַּחְגֹּר אוֹתוֹ בְּחֵשֶׁב הָאֵפוֹד, וַיֶּאְפֹּד לוֹ בוֹ".

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

אפוד, a garment that covers a person from the waist down. Its upper rim is constructed like a sash or belt, artistic work. This sash is used when the wearer ties the ephod above his tunic. This is the meaning of Leviticus 8,7ויחגור אותו בחשב האפוד, ויאפוד לו בו, “he girdled him with the belt of the ephod and thus adorned him with it.”

שְׁתֵּי כְתֵפוֹת חֹבְרֹת. מְכֻוָּנוֹת בִּמְלֶאכֶת צִיּוּרֵיהֶם:

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

שתי כתפות חוברות, carefully matched in the construction of their decorations.

אֶל שְׁנֵי קְצוֹתָיו. אֶל מְלֶאכֶת שְׁתֵּי קְצוֹת רָחְבּוֹ:

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

אל שני קצותיו, toward the two outer extremes of its width.

וְחֻבָּר. הָאֵפוֹד יְחֻבָּר עִם הַכְּתֵפוֹת עַל אֹפֶן מְכֻוָּן בִּמְלַאכְתּוֹ עִם מְלֶאכֶת הַכְּתֵפוֹת.

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

וחובר, as a result of which the ephod will be joined to the art work of the shoulder pads.

עַל שְׁתֵּי כְתֵפָיו לְזִכָּרוֹן. לְהַשִּׂיג רַחֲמִים עַל יִשְׂרָאֵל בִּזְכוּתָם:

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

על שתי כתפיו לזכרון, in order to attract the attribute of Mercy to be invoked by their merit. (the merit of wearing the shoulder pads)

מִגְבָּלוֹת. מְכֻוָּנוֹת מִקְצֵה הַכְּתֵפוֹת אֶל קְצֵה הַחֹשֶׁן בְּצִמְצוּם.

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

מגבלות, constructed to precisely defined dimensions, so that they will be stretched tight from the edge of the shoulder pads to the upper edge of the breastplate.

וְהָאֲבָנִים תִּהְיֶיןָ עַל שְׁמוֹת בְּנֵי יִשְׂרָאֵל. כְּשֶׁיַּקְדִּישׁוּם הַמִּתְנַדְּבִים, יִהְיֶה הֶקְדֵּשָׁם לְשֵׁם כָּךְ שֶׁיִּכָּתְבוּ עֲלֵיהֶם שְׁמוֹת הַשְּׁבָטִים.

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

והאבנים תהיין על שמות בני ישראל, as soon as the Israelites when donating these various materials had dedicated them to their sacred purpose, i.e. that their names be inscribed on these gemstones, they became sacred, so that the word תהיין, meaning “they will remain, etc.,” is fully justified.”

שְׁתֵּים עֶשְׂרֵה עַל שְׁמוֹתָם. וְתִהְיֶינָה שְׁתֵּים עֶשְׂרֵה כְּנֶגֶד שְׁמוֹתָם, לֹא פָחוֹת וְלֹא יוֹתֵר:

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

שתים עשרה על שמותם, the Torah emphasises that the number 12 is not arbitrary but represents the names of the 12 tribes, no fewer nor any additional ones. [Joseph is represented by one gemstone not two, and the tribe of Levi was included though they did not share in the distribution of the land of Canaan to the tribes. Ed.]

פִּתּוּחֵי חוֹתָם אִישׁ עַל שְׁמוֹ. וְכֵן הַמְפַתֵּחַ יְפַתַּח אֶת הָאֶבֶן שֶׁל כָּל אֶחָד מֵהֶם עַל שְׁמוֹ, וְלֹא יַחֲלִיף לֹא הָאֶבֶן וְלֹא הַכַּוָּנָה מִזֶּה לָזֶה:

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

פתוחי חותם איש על שמו, this sounds like an instruction to the engraver of these gemstones to have in mind the specific name of the tribe when he engraves letters on the gemstone representing that tribe.

גַּבְלֻת. לֹא שַׁרְשְׁרוֹת לְהַאֲרִיךְ וּלְקַצֵּר.

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

גבלות, not in order to lengthen or shorten but precisely for a short distance between the top of the breastplate and the forward part of the shoulder pad as described in verse 14 merely to link these two sections of the High Priest’s garments.

מִמּוּל פָּנָיו. שֶׁלֹּא יִהְיֶה מוּל פָּנָיו:

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

ממול פניו, the letter מ at the beginning of the word ממול means that it is not to be at the level of his face but below, i.e. where the ephod’s sash is located not where the shoulder pads are located above his chest.

לְעֻמַּת מַחְבַּרְתּוֹ. נֹכַח מַחְבַּרְתּוֹ, בְּקַו יָשָׁר נֶגֶד מְקוֹם חִבּוּר הַכְּתֵפוֹת עִם הָאֵפוֹד.

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

לעומת מהברתו, on the level where the ephod’s sash is tied.

לְזִכָּרוֹן לִפְנֵי ה' תָּמִיד. שֶׁיִּזְכֹּר ה' זְכוּתָם וְיִפְקֹד אֶת בְּנֵיהֶם לְשָׁלוֹם בִּזְכוּתָם.

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

לזכרון לפני ה' תמיד. In order for G’d to always remember the merits of the founding tribal fathers of the Jewish people and to treat their offspring favourably when remembering their founders.

מִשְׁפַּט בְּנֵי יִשְׂרָאֵל עַל לִבּוֹ. שֶׁיִּתְפַּלֵּל עֲלֵיהֶם שֶׁיִּזְכּוּ בַּמִּשְׁפָּט.

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

משפט בני ישראל על לבו, so that he will pray on their behalf that they would emerge exonerated in any judicial confrontation.

לֹא יִקָּרֵעַ. לֹא יִהְיֶה לוֹ בֵּית הַצַּוָּאר נִפְתָּח לְאָרְכּוֹ לְפָנָיו, אֲבָל יִהְיֶה עָגוֹל. וּלְשׁוֹן יִקָּרֵעַ יֵאָמֵר עַל הַדָּבָר הַפָּתוּחַ לְאָרְכּוֹ, כְּמוֹ "וְקָרַע לוֹ חַלּוֹנָי" (ירמיהו כב:יד) שֶׁהָיְתָה פְּתִיחַת הַחַלּוֹנוֹת אֲרֻכָּה וְצָרָה:

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

לא יקרע, the robe should not have a regular collar and neckline running down the front of the garment open, but it should be round as a ring. The expression יקרע, is applied to vertical openings in a garment or building. The expression occurs in a similar sense in Jeremiah 22,14 וקרע לו חלוני, “provided with narrow windows cut out, etc.”

וּמִלֵּאתָ אֶת יָדָם. תַּשְׁלִים אוֹתָהּ, בְּעִנְיָן שֶׁתִּהְיֶה שְׁלֵמָה וּרְאוּיָה לַעֲבוֹד עֲבוֹדַת הַקֹּדֶשׁ:

Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009

ומלאת את ידם. Ensure that they complete their task to perfection so that the priests will be equipped to perform the service in the Tabernacle wearing suitable garments.

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