Chapter 28

1And you bring near to yourself your brother Aaron, and his sons with him, from among the children of Israel to serve Me [as kohanim]: Aaron, Nadab, and Abihu, Eleazar, and Ithamar, Aaron's sons.   אוְאַתָּ֡ה הַקְרֵ֣ב אֵלֶ֩יךָ֩ אֶת־אַֽהֲרֹ֨ן אָחִ֜יךָ וְאֶת־בָּנָ֣יו אִתּ֗וֹ מִתּ֛וֹךְ בְּנֵ֥י יִשְׂרָאֵ֖ל לְכַֽהֲנוֹ־לִ֑י אַֽהֲרֹ֕ן נָדָ֧ב וַֽאֲבִיה֛וּא אֶלְעָזָ֥ר וְאִֽיתָמָ֖ר בְּנֵ֥י אַֽהֲרֹֽן:
And you bring near to yourself your brother Aaron, and his sons with him. After you complete the work of the Mishkan.   וְאַתָּה הַקְרֵב אֵלֶיךָ.  לְאַחַר שֶׁתִּגָּמֵר מְלֶאכֶת הַמִּשְׁכָּן:
2You shall make holy garments for your brother Aaron, for honor and glory.   בוְעָשִׂ֥יתָ בִגְדֵי־קֹ֖דֶשׁ לְאַֽהֲרֹ֣ן אָחִ֑יךָ לְכָב֖וֹד וּלְתִפְאָֽרֶת:
3And you shall speak to all the wise hearted, whom I have filled with the spirit of wisdom, and they shall make Aaron's garments to sanctify him, [so] that he serve Me [as a kohen].   גוְאַתָּ֗ה תְּדַבֵּר֙ אֶל־כָּל־חַכְמֵי־לֵ֔ב אֲשֶׁ֥ר מִלֵּאתִ֖יו ר֣וּחַ חָכְמָ֑ה וְעָשׂ֞וּ אֶת־בִּגְדֵ֧י אַֽהֲרֹ֛ן לְקַדְּשׁ֖וֹ לְכַֽהֲנוֹ־לִֽי:
to sanctify him, [so] that he serve Me [as a kohen]. Heb. לְקַדְּשׁוֹ לְכַהִנוֹ-לִי, to sanctify him, to initiate him into the kehunah through these garments [so] that he would be a kohen to Me. The expression of kehunah means service, serjanterie [or serventrie] in Old French.   לְקַדְּשׁוֹ לְכַֽהֲנוֹ־לִֽי.  לְקַדְּשׁוֹ לְהַכְנִיסוֹ בִּכְהֻנָּה עַל יְדֵי הַבְּגָדִים שֶׁיְּהֵא כֹהֵן לִי, וּלְשׁוֹן כְּהֻנָּה שֵׁרוּת הוּא, שנטרי"אה בְּלַעַז:
4And these are the garments that they shall make: a choshen, an ephod, a robe, a tunic of checker work, a cap, and a sash. They shall make holy garments for your brother Aaron and for his sons to serve Me [as kohanim].   דוְאֵ֨לֶּה הַבְּגָדִ֜ים אֲשֶׁ֣ר יַֽעֲשׂ֗וּ ח֤שֶׁן וְאֵפוֹד֙ וּמְעִ֔יל וּכְתֹ֥נֶת תַּשְׁבֵּ֖ץ מִצְנֶ֣פֶת וְאַבְנֵ֑ט וְעָשׂ֨וּ בִגְדֵי־קֹ֜דֶשׁ לְאַֽהֲרֹ֥ן אָחִ֛יךָ וּלְבָנָ֖יו לְכַֽהֲנוֹ־לִֽי:
a choshen. An ornament opposite the heart.   חשֶׁן.  תַּכְשִׁיט כְּנֶגֶד הַלֵּב:
an ephod. I did not hear (that it was a garment) [i.e., I have no tradition concerning the ephod], and I did not find the explanation of its pattern in the Baraitha [Melecheth HaMishkan]. My heart tells me that he [the Kohen Gadol] was girded with it [the ephod] from behind, its width being like the width of an [average] man’s back, similar to a kind of apron called porzent [or pourceint], [a kind of] belt, [like an] apron [back to front] that princesses wear when they ride horseback. So it was made from below [i.e., for the lower part of the body], as it is said: “and David was girded with a linen ephod” (II Sam. 6:14). [Thus] we learn that the ephod was a belt. It is impossible, however, to say that it was only a belt, because it is said: “and he put the ephod on him,” and afterwards, “and he girded him with the band of the ephod (בְּחֵשֶׁב הָאֵפוֹד) ” (Lev. 8:7), which Onkelos renders: בְּהֶמְיַן אֵפוֹדָא. [Thus] we learn that the חֵשֶׁב was the band and the ephod was a separate decoration. It is also impossible to say that because of the two shoulder straps in it, it is called ephod, for it is said: “the two shoulder straps of the ephod” (verse 27). [Thus] we learn that the ephod was a separate entity, the shoulder straps were a separate entity, and the band was a separate entity. Therefore, I say that because of the apron below it is called ephod because he decorates and adorns himself with it, as it is said: “and he decorated him with it” (Lev. 8:7); the חֵשֶׁב is the band above it, to which the shoulder straps were attached. Moreover, my heart tells me that there is evidence that it is a kind of garment, for Jonathan rendered “and David was girded with a linen ephod” (II Sam. 6: 14) as כַּרְדּוּט דְּבוּץ and he renders likewise מְעִילִים as כַּרְדּוּטִין, in the narrative of Tamar, Absalom’s sister, “for in this manner the king’s virgin daughters dressed, in robes (מְעִילִים) ” (II Sam. 13:18).   וְאֵפוֹד.  לֹא שָׁמַעְתִּי וְלֹא מָצָאתִי בַּבָּרַיְתָא פֵּרוּשׁ תַּבְנִיתוֹ, וְלִבִּי אוֹמֵר לִי שֶׁהוּא חֲגוֹרָה לוֹ מֵאֲחוֹרָיו, רָחְבּוֹ כְּרֹחַב גַּב אִישׁ, כְּמִין סִינָר שֶׁקּוֹרִין פורצי"נט בְּלַעַז, שֶׁחוֹגְרוֹת הַשָּׂרוֹת כְּשֶׁרוֹכְבוֹת עַל הַסּוּסִים, כָּךְ מַעֲשֵׂהוּ מִלְּמַטָּה, שֶׁנֶּאֱמַר וְדָוִד חָגוּר אֵפוֹד בָּד, לָמַדְנוּ שֶׁהָאֵפוֹד חֲגוֹרָה הִיא; וְאִי אֶפְשָׁר לוֹמַר שֶׁאֵין בּוֹ אֶלָּא חֲגוֹרָה לְבַדָּהּ, שֶׁהֲרֵי נֶאֱמַר וַיִּתֵּן עָלָיו אֶת הָאֵפֹד וְאֲחַר כַּךְ וַיַּחְגֹּר אוֹתוֹ בְּחֵשֶׁב הָאֵפֹד וְתִרְגֵּם אֻנְקְלוֹס בְּהֶמְיַן אֵפוֹדָא, לָמַדְנוּ שֶׁהַחֵשֶׁב הוּא הֶחָגוֹר וְהָאֵפוֹד שֵׁם תַּכְשִׁיט לְבַדּוֹ; וְאִי אֶפְשָׁר לוֹמַר שֶׁעַל שֵׁם שְׁתֵּי הַכְּתֵפוֹת שֶׁבּוֹ הוּא קָרוּי אֵפוֹד, שֶׁהֲרֵי נֶאֱמַר שְׁתֵּי כִתְפוֹת הָאֵפוֹד, לָמַדְנוּ שֶׁהָאֵפוֹד שֵׁם לְבַד וְהַכְּתֵפוֹת שֵׁם לְבַד וְהַחֵשֶׁב שֵׁם לְבַד, לְכָךְ אֲנִי אוֹמֵר שֶׁעַל שֵׁם הַסִּינָר שֶׁל מַטָּה קָרוּי אֵפוֹד – עַל שֵׁם שֶׁאוֹפְדוֹ וּמְקַשְּׁטוֹ בוֹ – כְּמוֹ שֶׁנֶּ' וַיֶּאְפֹּד לוֹ בּוֹ, וְהַחֵשֶׁב הוּא חָגוּר שֶׁלְּמַעְלָה הֵימֶנּוּ וְהַכְּתֵפוֹת קְבוּעוֹת בּוֹ. וְעוֹד אוֹמֵר לִי לִבִּי שֶׁיֵּשׁ רְאָיָה שֶׁהוּא מִין לְבוּשׁ, שֶׁתִּרְגֵּם יוֹנָתָן וְדָוִד חָגוּר אֵפוֹד בָּד (שמואל ב ו') – כַּרְדּוּט דְּבוּץ, וְתִרְגֵּם כְּמוֹ כֵן מְעִילִים כַּרְדּוּטִין, בְּמַעֲשֵׂה תָּמָר אֲחוֹת אַבְשָׁלוֹם, כִּי כֵן תִּלְבַּשְׁנָה בְנוֹת הַמֶּלֶךְ הַבְּתוּלוֹת מְעִילִים (שם י"ג):
a robe. Heb. מְעִיל. It is a kind of tunic, as is the כְּתֹנֶת, only that the כְּתֹנֶת is [worn] next to his flesh and the מְעִיל is [what is] called the outside robe.   מְעִיל.  הוּא כְּמִין חָלוּק, וְכֵן הַכֻּתֹּנֶת, אֶלָּא שֶׁהַכֻּתֹּנֶת סָמוּךְ לִבְשָׂרוֹ וּמְעִיל קָרוּי חָלוּק הָעֶלְיוֹן:
of checker work. Heb. תַּשְׁבֵּץ. Made of boxes (מִשְׁבְּצוֹת) for beauty. The boxes are similar to holes made in gold jewelry as a setting for precious stones and pearls, as it is said regarding the ephod stones: “enclosed in gold settings (מִשְׁבְּצוֹת) ” (verse 11), and in Old French it is called cha(s)tons, settings. [I.e., the boxes of the checker work on the tunic are like settings for precious gems.]   תַּשְׁבֵּץ.  עֲשׂוּיִין מִשְׁבְּצוֹת לְנוֹי, וְהַמִּשְׁבְּצוֹת הֵם כְּמִין גֻּמּוֹת הָעֲשׂוּיוֹת בְּתַכְשִׁיטֵי זָהָב לְמוֹשַׁב קְבִיעַת אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, כְּמוֹ שֶׁנֶּאֱמַר בְּאַבְנֵי הָאֵפוֹד מֻסַבֹּת מִשְׁבְּצוֹת זָהָב, וּבְלַעַז קוֹרְאִין אוֹתוֹ קשטו"נש:
a cap. Heb. מִצְנֶפֶת, a type of dome-shaped hat, called cofia in Old French, because elsewhere (verse 40) [the Torah] calls them מִגְבָּעוֹת, and the Targum [Onkelos] renders: כּוֹבָעִין.   מִצְנֶפֶת.  כְּמִין כִּפַּת כּוֹבַע, שֶׁקּוֹרִין קופ"יא בְּלַעַז, שֶׁהֲרֵי בְמָקוֹם אַחֵר קוֹרֵא לָהֶם מִגְבָּעוֹת וּמְתַרְגְּמִינָן כּוֹבָעִין:
and a sash. This is the belt on the tunic, and the ephod is the belt on the robe, as we find in the order they were put on: “and put upon him the tunic, girded him with the sash, clothed him with the robe, put upon him the ephod” (Lev. 8:7).   וְאַבְנֵט.  הִיא חֲגוֹרָה עַל הַכֻּתֹּנֶת וְהָאֵפוֹד חֲגוֹרָה עַל הַמְּעִיל, כְּמוֹ שֶׁמָּצִינוּ בְּסֵדֶר לְבִישָׁתָן וַיִּתֵּן עָלָיו אֶת הַכֻּתֹּנֶת וַיַּחְגֹּר אֹתוֹ בָּאַבְנֵט וַיַּלְבֵּשׁ אֹתוֹ אֶת הַמְּעִיל וַיִּתֵּן עָלָיו אֶת הָאֵפֹד:
holy garments. From the offering sanctified for My name they shall make it.   בִגְדֵי־קֹדֶשׁ.  מִתְּרוּמָה הַמְקֻדֶּשֶׁת לִשְׁמִי יַעֲשֶׂה אוֹתָם:
5They shall take the gold, the blue, purple, and crimson wool, and the linen,   הוְהֵם֙ יִקְח֣וּ אֶת־הַזָּהָ֔ב וְאֶת־הַתְּכֵ֖לֶת וְאֶת־הָֽאַרְגָּמָ֑ן וְאֶת־תּוֹלַ֥עַת הַשָּׁנִ֖י וְאֶת־הַשֵּֽׁשׁ:
They shall take. Those wise-hearted people, who are to make the garments, shall receive from the donors the gold and the blue wool from which to make the garments.   וְהֵם יִקְחוּ.  אוֹתָם חַכְמֵי לֵב שֶׁיַּעֲשׂוּ הַבְּגָדִים יְקַבְּלוּ מִן הַמִּתְנַדְּבִים אֶת הַזָּהָב וְאֶת הַתְּכֵלֶת לַעֲשׂוֹת מֵהֶן אֶת הַבְּגָדִים:
6and they shall make the ephod of gold, blue, purple, and crimson wool, and twisted fine linen, the work of a master weaver.   ווְעָשׂ֖וּ אֶת־הָֽאֵפֹ֑ד זָ֠הָ֠ב תְּכֵ֨לֶת וְאַרְגָּמָ֜ן תּוֹלַ֧עַת שָׁנִ֛י וְשֵׁ֥שׁ מָשְׁזָ֖ר מַֽעֲשֵׂ֥ה חשֵֽׁב:
and they shall make the ephod. If I would try to explain the making of the ephod and the choshen according to the order of the verses, their explanation would be fragmentary and the reader would err in combining them. Therefore, I am writing [first] how they were made, as it was [i.e., in its entirety], so that the reader will be able to run through it [quickly]. Afterwards, I will explain it [how they were made] according to the sequence of the verses. The ephod was designed like a sort of apron worn by women who ride horseback [see Rashi on verse 4], and he [the Kohen Gadol] would gird [himself with] it from behind, opposite his heart, below his elbows, its width equaling the width of a man’s back and more, and it [the ephod] would reach his ankles. The belt was attached to the top of it across its width, [it was] the work of a weaver, and it extended on both sides in order to wrap [the Kohen Gadol] and gird [him] with it. The shoulder straps were attached to the belt-one to the right and one to the left from behind the Kohen [Gadol], at the two ends of the width of the apron. When he held them [i.e., the shoulder straps] upright, they stood [i.e., lay flat] on his two shoulders. They were like two straps made from the same material as the ephod [and they were] long enough to place them upright alongside his neck on either side. They were folded in front of him slightly below his shoulders. The shoham stones were set in them-one on the right shoulder strap and one on the left shoulder strap. The settings were placed at their ends in front of his shoulders, and the two golden chains were inserted into the two rings of the choshen at the two ends of its upper width-one on the right and one on the left. The two ends of the [right] chains were inserted into the settings on the right, and similarly the two ends of the left chains were inserted into the settings on the left shoulder strap. Thus, the choshen was suspended on the settings of the ephod in front of him [the Kohen Gadol] over his heart. There were two more rings on the two ends of the choshen, on the bottom of it. Opposite them [there were] two rings on the two shoulder straps from below, at its bottom end, which was attached to the belt. The rings of the choshen [were] opposite the rings of the ephod, lying on each other. He would fasten them [the rings] with a blue cord, inserted through the rings of the ephod and the choshen, attached to the band of the ephod, so that the bottom of the choshen would be attached to the band of the ephod, and it would not swing back and forth.   וְעָשׂוּ אֶת־הָֽאֵפֹד.  אִם בָּאתִי לְפָרֵשׁ מַעֲשֵׂה הָאֵפוֹד וְהַחֹשֶׁן עַל סֵדֶר הַמִּקְרָאוֹת, הֲרֵי פֵּרוּשָׁן פְּרָקִים, וְיִשְׁגֶה הַקּוֹרֵא בְּצֵרוּפָן, לְכָךְ אֲנִי כוֹתֵב מַעֲשֵׂיהֶם כְּמוֹת שֶׁהוּא, לְמַעַן יָרוּץ הַקּוֹרֵא בוֹ, וְאַחַר כָּךְ אֲפָרֵשׁ עַל סֵדֶר הַמִּקְרָאוֹת. הָאֵפוֹד עָשׂוּי כְּמִין סִינָר שֶׁל נָשִׁים רוֹכְבוֹת סוּסִים, וְחוֹגֵר אוֹתוֹ מֵאֲחוֹרָיו כְּנֶגֶד לִבּוֹ לְמַטָּה מֵאֲצִילָיו, רָחְבּוֹ כְּמִדַּת רֹחַב גַּבּוֹ שֶׁל אָדָם וְיוֹתֵר, וּמַגִּיעַ עַד עֲקֵבָיו, וְהַחֵשֶׁב מְחֻבָּר בְּרֹאשׁוֹ עַל פְּנֵי רָחְבּוֹ מַעֲשֵׂה אוֹרֵג, וּמַאֲרִיךְ לְכָאן וּלְכָאן כְּדֵי לְהַקִּיף וְלַחְגֹּר בּוֹ, וְהַכְּתֵפוֹת מְחֻבָּרוֹת בַּחֵשֶׁב, אֶחָד לְיָמִין וְאֶחָד לִשְׂמֹאל, מֵאֲחוֹרֵי הַכֹּהֵן, לִשְׁנֵי קְצוֹת רָחְבּוֹ שֶׁל סִינָר, וּכְשֶׁזּוֹקְפָן עוֹמְדוֹת לוֹ עַל שְׁתֵּי כְתֵפָיו, וְהֵן כְּמִין שְׁתֵּי רְצוּעוֹת עֲשׂוּיוֹת מִמִּין הָאֵפוֹד, אֲרֻכּוֹת כְּדֵי שִׁעוּר לְזָקְפָן אֵצֶל צַוָּארוֹ מִכָּאן וּמִכָּאן וְנִקְפָּלוֹת לְפָנָיו לְמַטָּה מִכְּתֵפָיו מְעַט, וְאַבְנֵי הַשֹּׁהַם קְבוּעוֹת בָּהֶם, אַחַת עַל כֶּתֶף יָמִין וְאַחַת עַל כֶּתֶף שְׂמֹאל, וְהַמִּשְׁבְּצוֹת נְתוּנוֹת בְּרָאשֵׁיהֶם לִפְנֵי כְּתֵפָיו, וּשְׁתֵּי עֲבוֹתוֹת הַזָּהָב תְּחוּבוֹת בִּשְׁתֵּי טַבָּעוֹת שֶׁבַּחֹשֶׁן, בִּשְׁנֵי קְצוֹת רָחְבּוֹ הָעֶלְיוֹן, אַחַת לְיָמִין וְאַחַת לִשְׂמֹאל, וּשְׁנֵי רָאשֵׁי הַשַּׁרְשֶׁרֶת תְּקוּעִין בַּמִּשְׁבֶּצֶת לַיָּמִין וְכֵן שְׁנֵי רָאשֵׁי הַשַּׁרְשֶׁרֶת הַשְּׂמָאלִית תְּקוּעִין בַּמִּשְׁבֶּצֶת שֶׁבְּכָתֵף שְׂמֹאל, נִמְצָא הַחֹשֶׁן תָּלוּי בְּמִשְׁבְּצוֹת הָאֵפוֹד עַל לִבּוֹ מִלְּפָנָיו, וְעוֹד שְׁתֵּי טַבָּעוֹת בִּשְׁנֵי קְצוֹת הַחֹשֶׁן בְּתַחְתִּיתוֹ, וּכְנֶגְדָּם שְׁתֵּי טַבָּעוֹת בִּשְׁתֵּי כִּתְפוֹת הָאֵפוֹד מִלְּמַטָּה, בְּרֹאשׁוֹ הַתַּחְתּוֹן הַמְּחֻבָּר בַּחֵשֶׁב; טַבְּעוֹת הַחֹשֶׁן אֶל מוּל טַבְּעוֹת הָאֵפוֹד שׁוֹכְבִים זֶה עַל זֶה, וּמְרַכְּסָן בִּפְתִיל תְּכֵלֶת תָּחוּב בְּטַבְּעוֹת הָאֵפוֹד וְהַחֹשֶׁן, שֶׁיְּהֵא תַּחְתִּית הַחֹשֶׁן דָּבוּק לְחֵשֶׁב הָאֵפוֹד וְלֹא יְהֵא נָד וְנִבְדָּל, הוֹלֵךְ וְחוֹזֵר:
of gold, blue, purple, and crimson wool, and twisted fine linen. These five kinds [of substances] were twisted into each thread. They [the workers] flattened the gold into a sort of thin plate and cut cords out of them [the plates] and spun them, one thread of gold with six threads of blue wool, and one thread of gold with six threads of purple wool, and similarly with the crimson wool, and similarly with the linen, for the threads of all the kinds were doubled sixfold, and one thread of gold was [twisted] with each one [kind of thread]. Afterwards, he would twist them all together. Thus, their threads were doubled into twenty-eight strands. This is explained in tractate Yoma (72a), and it is derived from the following verse (Exod. 39:3): “They flattened out the sheets of gold and he cut cords [out of them], to work (the gold cords) into the blue wool, into the purple wool, etc.” We learn that a thread of gold was twisted with every kind [of thread].   זָהָב תְּכֵלֶת וְאַרְגָּמָן תּוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר.  חֲמֵשֶׁת מִינִים הַלָּלוּ שְׁזוּרִין בְּכָל חוּט וָחוּט; הָיוּ מְרַדְּדִין אֶת הַזָּהָב כְּמִין טַסִּין דַּקִּין וְקוֹצְצִין פְּתִילִים מֵהֶם, וְטוֹוִין אוֹתוֹ חוּט שֶׁל זָהָב עִם שִׁשָּׁה חוּטִין שֶׁל תְּכֵלֶת, וְחוּט שֶׁל זָהָב עִם שִׁשָּׁה חוּטִין שֶׁל אַרְגָּמָן, וְכֵן בְּתוֹלַעַת שָׁנִי וְכֵן בַּשֵּׁשׁ – שֶׁכָּל הַמִּינִין חוּטָן כָּפוּל שִׁשָּׁה וְחוּט שֶׁל זָהָב עִם כָּל אֶחָד וְאֶחָד – וְאַחַר כָּךְ שׁוֹזֵר אֶת כֻּלָּם כְּאֶחָד, נִמְצָא חוּטָן כָּפוּל כ"ח, וְכֵן מְפֹרָשׁ בְּמַסֶּכֶת יוֹמָא, וְלָמֵד מִן הַמִּקְרָא הַזֶּה וַיְרַקְּעוּ אֶת פַּחֵי הַזָּהָב וְקִצֵּץ פְּתִילִם לַעֲשׂוֹת – אֶת פְּתִילֵי הַזָּהָב – בְּתוֹךְ הַתְּכֵלֶת וּבְתוֹךְ הָאַרְגָּמָן וְגוֹ', לָמַדְנוּ שֶׁחוּט שֶׁל זָהָב שָׁזוּר עִם כָּל מִין וָמִין:
the work of a master weaver. Heb. מַעִשֵׂה חוֹשֵׁב. I have already explained (Exod. 26:1) that this is the weaving of two “walls,” [and] that the figures of its two sides are unlike one another.   מַֽעֲשֵׂה חשֵֽׁב.  כְּבָר פֵּרַשְׁתִּי שֶׁהוּא אֲרִיגַת שְׁתֵּי קִירוֹת, שֶׁאֵין צוּרוֹת שְׁנֵי עֲבָרֶיהָ דּוֹמוֹת זוֹ לָזוֹ:
7It shall have two connected shoulder straps at both its ends, and it shall be entirely connected.   זשְׁתֵּ֧י כְתֵפֹ֣ת חֹֽבְרֹ֗ת יִֽהְיֶה־לּ֛וֹ אֶל־שְׁנֵ֥י קְצוֹתָ֖יו וְחֻבָּֽר:
two shoulder straps. The apron was below and the חשב of the Eiphod was the belt. And it was connected to the apron at the top, similar to the apron of a woman. And at the kohen's back, it was connected by two pieces attached to the חשב, like two wide straps, one opposite each shoulder. He lifted these over his two shoulders so that they hung in front of him on his chest. And through them being attached to the rings of the breastplate they were held in place, opposite his heart, not falling. As explained in this chapter. And they would be straight over the shoulders and the two Shoham stones were set into them, one on each strap.   שְׁתֵּי כְתֵפֹת וגו'.  הַסִּינָר מִלְּמַטָּה וְחֵשֶׁב הָאֵפוֹד הִיא הַחֲגוֹרָה, וּצְמוּדָה לוֹ מִלְמַעְלָה דֻּגְמַת סִינַר הַנָּשִׁים, וּמִגַּבּוֹ שֶׁל כֹּהֵן הָיוּ מְחֻבָּרוֹת בַּחֵשֶׁב שְׁתֵּי חֲתִיכוֹת כְּמִין שְׁתֵּי רְצוּעוֹת רְחָבוֹת, אַחַת כְּנֶגֶד כָּל כָּתֵף וְכָתֵף, וְזוֹקְפָן עַל שְׁתֵּי כִתְפוֹתָיו עַד שֶׁנִּקְפָּלוֹת לְפָנָיו כְּנֶגֶד הֶחָזֶה, וְעַל יְדֵי חִבּוּרָן לְטַבְּעוֹת הַחֹשֶׁן נֶאֱחָזִין מִלְּפָנָיו כְּנֶגֶד לִבּוֹ שֶׁאֵין נוֹפְלוֹת, כְּמוֹ שֶׁמְּפֹרָשׁ בָּעִנְיָן, וְהָיוּ זְקוּפוֹת וְהוֹלְכוֹת כְּנֶגֶד כְּתֵפָיו וּשְׁתֵּי אַבְנֵי הַשֹׁהַם קְבוּעוֹת בָּהֶן אַחַת בְּכָל אַחַת:
at both its ends. [I.e.,] to the width of the ephod. For its width was only against the Kohen’s back, and its height extended opposite his elbows, which are called coudes in French, as it is said: “they shall not gird themselves in a place that sweats” (Ezek. 44:18). [I.e.,] they should not gird themselves in a place of perspiration, [namely] neither above their elbows nor below their waists, but opposite their elbows. -[from Zev. 18b]   אֶל־שְׁנֵי קְצוֹתָיו.  אֶל רָחְבּוֹ שֶׁל אֵפוֹד, שֶׁלֹּא הָיָה רָחְבּוֹ אֶלָּא כְּנֶגֶד גַּבּוֹ שֶׁל כֹּהֵן וְגָבְהוֹ עַד כְּנֶגֶד הָאֲצִילִים, שֶׁקּוֹרִין קודי"ש בְּלַעַז, שֶׁנֶּ' לֹא יַחְגְּרוּ בַּיָּזַע (יחזקאל מ"ד) – אֵין חוֹגְרִין בִּמְקוֹם זֵיעָה, לֹא לְמַעְלָה מֵאֲצִילֵיהֶם וְלֹא לְמַטָּה מִמָּתְנֵיהֶם אֶלָּא כְּנֶגֶד אֲצִילֵיהֶם:
and it shall be entirely connected. the ephod with those two shoulder straps of the ephod. He shall connect them [by sewing them] with a needle below [the shoulder straps] to the band, and he shall not weave them [together] with it, but weave them separately and then connect them.   וְחֻבָּֽר.  הָאֵפוֹד עִם אוֹתָן שְׁתֵּי כִתְפוֹת הָאֵפוֹד יְחַבֵּר אוֹתָם בְּמַחַט לְמַטָּה בַּחֵשֶׁב, וְלֹא יֶאֶרְגֵם עִמּוֹ אֶלָּא אוֹרְגָם לְבַד וְאַחַר כָּךְ מְחַבְּרָם:
8And its decorative band, which is above it, shall be of the same work, [emanating] from it: gold, blue, purple, and crimson wool, and twisted fine linen.   חוְחֵ֤שֶׁב אֲפֻדָּתוֹ֙ אֲשֶׁ֣ר עָלָ֔יו כְּמַֽעֲשֵׂ֖הוּ מִמֶּ֣נּוּ יִֽהְיֶ֑ה זָהָ֗ב תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֥שׁ מָשְׁזָֽר:
And its decorative band. The belt, by which it [the ephod] decorates and enhances the kohen[’s appearance] and adorns him.   וְחֵשֶׁב אֲפֻדָּתוֹ.  וְחָגוֹר שֶׁעַל יָדוֹ הוּא מְאַפְּדוֹ וּמְתַקְּנֵהוּ לַכֹּהֵן וּמְקַשְּׁטוֹ:
which is above it. Above, [i.e.,] at the edge of the apron was the belt.   אֲשֶׁר עָלָיו.  לְמַעְלָה בִּשְׂפַת הַסִּינָר, הִיא הַחֲגוֹרָה:
of the same work. Just as the weaving of the apron was the work of a master weaver and of five kinds, so was the weaving of the band the work of a master weaver and of five kinds [of material].   כְּמַֽעֲשֵׂהוּ.  כַּאֲרִיגַת הַסִּינָר מַעֲשֵׂה חוֹשֵׁב וּמֵחֲמֵשֶׁת מִינִים, כָּךְ אֲרִיגַת הַחֵשֶׁב מַעֲשֵׂה חוֹשֵׁב וּמֵחֲמֵשֶׁת מִינִין:
[emanating] from it. It shall be woven with it, and he shall not weave it separately and attach it. [Whereas the shoulder straps and the ephod were to be woven separately and then attached, the belt and the ephod were to be woven together from the start.]   מִמֶּנּוּ יִֽהְיֶה.  עִמּוֹ יִהְיֶה אָרוּג וְלֹא יַאַרְגֶנּוּ לְבַד וִיחַבְּרֶנּוּ:
9And you shall take two shoham stones and engrave upon them the names of the sons of Israel.   טוְלָ֣קַחְתָּ֔ אֶת־שְׁתֵּ֖י אַבְנֵי־שֹׁ֑הַם וּפִתַּחְתָּ֣ עֲלֵיהֶ֔ם שְׁמ֖וֹת בְּנֵ֥י יִשְׂרָאֵֽל:
10Six of their names on one stone and the names of the remaining six on the second stone, according to their births.   ישִׁשָּׁה֙ מִשְּׁמֹתָ֔ם עַ֖ל הָאֶ֣בֶן הָֽאֶחָ֑ת וְאֶת־שְׁמ֞וֹת הַשִּׁשָּׁ֧ה הַנּֽוֹתָרִ֛ים עַל־הָאֶ֥בֶן הַשֵּׁנִ֖ית כְּתֽוֹלְדֹתָֽם:
according to their births. According to the order in which they were born [i.e.,]: Reuben, Simeon, Levi, Judah, Dan, Naphtali, on the one; and on the second one, Gad, Asher, Issachar, Zebulun, Joseph, Benjamin spelled full, [בִּנְיָמִין], for so it is written in the place of his birth (Gen. 35: 18) [totaling] twenty-five letters on each one [stone].   כְּתֽוֹלְדֹתָֽם.  כַּסֵּדֶר שֶׁנּוֹלְדוּ – רְאוּבֵן, שִׁמְעוֹן, לֵוִי, יְהוּדָה, דָּן, נַפְתָלִי עַל הָאַחַת, וְעַל הַשְּׁנִיָּה גָּד, אָשֵׁר, יִשָּׂשכָר זְבוּלֻן, יוֹסֵף, בִּנְיָמִין מָלֵא, שֶׁכֵּן הוּא כָתוּב בִּמְקוֹם תּוֹלַדְתּוֹ, כ"ה אוֹתִיּוֹת בְּכָל אַחַת וְאַחַת:
11[Similar to] the work of an engraver of gems, [similar to] the engravings of a seal, you shall engrave the two stones with the names of the sons of Israel; you shall make them enclosed in gold settings.   יאמַֽעֲשֵׂ֣ה חָרַשׁ֘ אֶ֒בֶן֒ פִּתּוּחֵ֣י חֹתָ֗ם תְּפַתַּח֙ אֶת־שְׁתֵּ֣י הָֽאֲבָנִ֔ים עַל־שְׁמֹ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל מֻֽסַבֹּ֛ת מִשְׁבְּצ֥וֹת זָהָ֖ב תַּֽעֲשֶׂ֥ה אֹתָֽם:
[Similar to] the work of an engraver of gems. Heb. אֶבֶן מַעִשֵׂה חָרַשׁ. The work of a craftsman of precious stones. This [word] חָרַשׁ is connected to the following word. Therefore, it is vowelized with a “pattach” at the end, and likewise, “The carpenter (חָרַשׁ עֵצִים) stretched out a line” (Isa. 44:13). [This is like] חָרָשׁ שֶׁל עֵצִים. Likewise, “The iron smith (חָרַשׁ בַּרְזֶל)” (Isa. 44:12). All these are connected and are [therefore] vowelized with “pattach”s.   מַֽעֲשֵׂה חָרַשׁ אֶבֶן.  מַעֲשֵׂה אֻמָּן שֶׁל אֲבָנִים, חָרַשׁ זֶה דָּבוּק הוּא לַתֵּבָה שֶׁלְּאַחֲרָיו וּלְפִיכָךְ הוּא נָקוּד פַּתָּח בְּסוֹפוֹ, וְכֵן חָרַשׁ עֵצִים נָטָה קָו (ישעיהו מ"ד) – חָרָשׁ שֶׁל עֵצִים, וְכֵן חָרַשׁ בַּרְזֶל מַעֲצָד, (שם), כָּל אֵלֶּה דְּבוּקִים וּפְתוּחִים:
[similar to] the engravings of a seal. Heb. פִּתּוּחֵי חֹתָם, as the Targum [Onkelos] renders: כְּתַב מְפָרָשׁ כִּגְלָף דְּעִיזְקָא [a clear script like the engraving of a signet]. The letters are engraved inwardly, as they engrave the seals of signets, which are [used] to seal letters, [in] a clear and explanatory script.   פִּתּוּחֵי חֹתָם.  כְּתַרְגּוּמוֹ כְּתַב מְפָרַשׁ כִּגְלֹף דְּעִזְקָא, חֲרוּצוֹת הָאוֹתִיּוֹת בְּתוֹכָן כְּמוֹ שֶׁחוֹרְצִין חוֹתְמֵי טַבָּעוֹת שֶׁהֵם לַחְתֹּם אִגְּרוֹת – כְּתָב נִכָּר וּמְפֹרָשׁ:
with the names. Heb. עַל-שְׁמֹת, בִּשְׁמוֹת.   עַל־שְׁמֹת.  כְּמוֹ בִּשְׁמֹת:
enclosed in…settings. The stones shall be enclosed in gold settings, that he would make the “seat” of the stone in gold, like a sort of hole according to the measurement of the stone, and sink it [the stone] into the setting. Thus, the setting would encircle the stone, and the settings would be attached to the shoulder straps of the ephod.   מֻֽסַבֹּת מִשְׁבְּצוֹת.  מֻקָּפוֹת הָאֲבָנִים בְּמִשְׁבְּצוֹת זָהָב, שֶׁעוֹשֶׂה מוֹשַׁב הָאֶבֶן בְּזָהָב כְּמִין גֻּמָּא לְמִדַּת הָאֶבֶן וּמְשַׁקְּעָהּ בַּמִּשְׁבֶּצֶת, נִמְצֵאת הַמִּשְׁבֶּצֶת סוֹבֶבֶת אֶת הָאֶבֶן סָבִיב וּמְחַבֵּר הַמִּשְׁבְּצוֹת בְּכִתְפוֹת הָאֵפוֹד:
12And you shall put the two stones upon the shoulder straps of the ephod as stones of remembrance for the sons of Israel, and Aaron shall carry their names before the Lord upon his two shoulders as a remembrance.   יבוְשַׂמְתָּ֞ אֶת־שְׁתֵּ֣י הָֽאֲבָנִ֗ים עַ֚ל כִּתְפֹ֣ת הָֽאֵפֹ֔ד אַבְנֵ֥י זִכָּרֹ֖ן לִבְנֵ֣י יִשְׂרָאֵ֑ל וְנָשָׂא֩ אַֽהֲרֹ֨ן אֶת־שְׁמוֹתָ֜ם לִפְנֵ֧י יְהֹוָ֛ה עַל־שְׁתֵּ֥י כְתֵפָ֖יו לְזִכָּרֹֽן:
as a remembrance. So that the Holy One, blessed is He, will see the [progenitors of the] tribes written before Him, and He will remember their righteousness.   לְזִכָּרֹֽן.  שֶׁיְּהֵא רוֹאֶה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַשְּׁבָטִים כְּתוּבִים לְפָנָיו וְיִזְכֹּר צִדְקָתָם:
13You shall make settings of gold,   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.   וְעָשִׂיתָ מִשְׁבְּצֹת.  מִעוּט מִשְׁבְּצוֹת שְׁתַּיִם; וְלֹא פֵּרֵשׁ לְךָ עַתָּה בְּפָרָשָׁה זוֹ אֶלָּא מִקְּצָת צָרְכָּן, וּבְפָרָשַׁת הַחֹשֶׁן גּוֹמֵר לְךָ פֵּרוּשָׁן:
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.   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.   שַׁרְשְׁרֹת זָהָב.  שַׁלְשְׁלָאוֹת:
attached to the edges. Heb. מִגְבָּלֹת. At the end of the edge (גְּבוּל) of the choshen, you shall make them.   מִגְבָּלֹת.  לְסוֹף גְּבוּל הַחֹשֶׁן תַּעֲשֶׂה אוֹתָם:
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].   מַֽעֲשֵׂה עֲבֹת.  מַעֲשֵׂה קְלִיעַת חוּטִין, וְלֹא מַעֲשֵׂה נְקָבִים וּכְפָלִים כְּאוֹתָן שֶׁעוֹשִׂין לְבוֹרוֹת, אֶלָּא כְּאוֹתָן שֶׁעוֹשִׂין לְעַרְדַּסְקָאוֹת שֶׁקּוֹרִין אנשנשוי"רש בְּלַעַז:
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 תַּעִשֶׂה stated here is not an imperative expression, and [the word] וְנָתַתָּה 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.   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:
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.   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.   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:
like the work of the ephod. The work of a master weaver and of five kinds [of material].   כְּמַֽעֲשֵׂה אֵפֹד.  מַעֲשֵׂה חוֹשֵׁב וּמֵחֲמֵשֶׁת מִינִין:
16It shall be square [and] doubled; its length one span and its width one span.   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].   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:
17And you shall fill into it stone fillings, four rows of stones. One row: odem, pitdah, and bareketh; thus shall the one row be.   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.   וּמִלֵּאתָ בוֹ.  עַל שֵׁם שֶׁהָאֲבָנִים מְמַלְּאוֹת גֻּמּוֹת הַמִּשְׁבְּצוֹת הַמְתֻקָּנוֹת לָהֶן, קוֹרֵא אוֹתָן בִּלְשׁוֹן מִלּוּאִים:
18The second row: nofech, sappir, and yahalom.   יחוְהַטּ֖וּר הַשֵּׁנִ֑י נֹ֥פֶךְ סַפִּ֖יר וְיָֽהֲלֹֽם:
19The third row: leshem, shevo, and achlamah.   יטוְהַטּ֖וּר הַשְּׁלִישִׁ֑י לֶ֥שֶׁם שְׁב֖וֹ וְאַחְלָֽמָה:
20And the fourth row: tarshish, shoham, and yashpheh; they shall be set in gold in their fillings.   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.   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:
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.   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.   אִישׁ עַל־שְׁמוֹ.  כְּסֵדֶר תּוֹלְדוֹתָם סֵדֶר הָאֲבָנִים, אֹדֶם לִרְאוּבֵן, פִּטְדָה לְשִׁמְעוֹן, וְכֵן כֻּלָּם:
22You shall make for the choshen chains at the edges, of cable work, of pure gold.   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].   עַל־הַחשֶׁן.  בִּשְׁבִיל הַחֹשֶׁן, לְקָבְעָם בְּטַבְּעוֹתָיו, כְּמוֹ שֶׁמְּפֹרָשׁ לְמַטָּה בָעִנְיָן:
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).   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:
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.   גַּבְלֻת.  הוּא מִגְבָּלוֹת הָאָמוּר לְמַעְלָה, שֶׁתִּתְקָעֵם בַּטַּבָּעוֹת שֶׁיִּהְיוּ בִּגְבוּל הַחֹשֶׁן, וְכָל גְּבוּל לְשׁוֹן קָצֶה, אשומי"יל בְּלַעַז:
of cable work. Plaited.   מַֽעֲשֵׂה עֲבֹת.  מַעֲשֵׂה קְלִיעָה:
23You shall make for the choshen two golden rings, and you shall place the two rings on the two ends of the choshen,   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.   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:
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.   עַל־שְׁנֵי קְצוֹת הַחשֶׁן.  לִשְׁתֵּי פֵּאוֹת שֶׁכְּנֶגֶד הַצַּוָּאר, לַיְמָנִית וְלַשְּׂמָאלִית, הַבָּאִים מוּל כִּתְפוֹת הָאֵפוֹד:
24and you shall place the two golden cables on the two rings, at the ends of the choshen.   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.   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:
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.   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.   וְאֵת שְׁתֵּי קְצוֹת.  שֶׁל שתי עבתת, שְׁנֵי רָאשֵׁיהֶם שֶׁל כָּל אַחַת.
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.   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:
and [these] you shall place. the settings.   וְנָֽתַתָּה.  הַמִּשְׁבְּצוֹת
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.   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:
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].   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:
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.   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.   עַל־שְׁנֵי קְצוֹת הַחשֶׁן.  הֵן שְׁתֵּי פֵאוֹתָיו הַתַּחְתּוֹנוֹת לַיָּמִין וְלַשְּׂמֹאל:
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].   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:
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.   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.   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:
toward its front. On the outer side.   מִמּוּל פָּנָיו.  בָּעֵבֶר הַחִיצוֹן:
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.   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.   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:
so that it may be upon the band of the ephod. So that the choshen would be fastened to the band of the ephod.   לִֽהְיוֹת עַל־חֵשֶׁב הָֽאֵפוֹד.  לִהְיוֹת הַחֹשֶׁן דָּבוּק אֶל חֵשֶׁב הָאֵפוֹד:
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).   וְלֹֽא־יִזַּח.  לְשׁוֹן נִתּוּק; וּלְשׁוֹן עֲרָבִי הוּא כְּדִבְרֵי דּוּנָשׁ בֶּן לָבְרָט:
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.   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.   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 (מְתַּמֵם) 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).   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):
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.   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:
31And you shall make the robe of the ephod completely of blue wool.   לאוְעָשִׂ֛יתָ אֶת־מְעִ֥יל הָֽאֵפ֖וֹד כְּלִ֥יל תְּכֵֽלֶת:
the robe of the ephod. upon which the ephod is placed as a belt.   אֶת־מְעִיל הָֽאֵפוֹד.  שֶׁהָאֵפוֹד נָתוּן עָלָיו לַחֲגוֹרָה:
completely of blue wool. Heb. כְּלִיל תְּכֵלֶת. All of it [the robe] was blue, without any other kind [of color or material] combined with it.   כְּלִיל תְּכֵֽלֶת.  כֻּלּוֹ תְכֵלֶת, שֶׁאֵין מִין אַחֵר מְעֹרָב בּוֹ:
32Its opening at the top shall be turned inward; its opening shall have a border around it, the work of a weaver. It shall have [an opening] like the opening of a coat of armor; it shall not be torn.   לבוְהָיָ֥ה פִֽי־רֹאשׁ֖וֹ בְּתוֹכ֑וֹ שָׂפָ֡ה יִֽהְיֶה֩ לְפִ֨יו סָבִ֜יב מַֽעֲשֵׂ֣ה אֹרֵ֗ג כְּפִ֥י תַחְרָ֛א יִֽהְיֶה־לּ֖וֹ לֹ֥א יִקָּרֵֽעַ:
Its opening at the top. Heb. פִי רֹאשׁוֹ The opening of the robe at its top; that is the opening of the collar.   וְהָיָה פִֽי־רֹאשׁוֹ.  פִּי הַמְּעִיל שֶׁבְּגָבְהוֹ – הוּא פְּתִיחַת בֵּית הַצַּוָּאר:
shall be turned inward. Heb. בְּתוֹכוֹ, folded inward. As the Targum [Onkelos] renders: כָּפִיל לְגַוִּהּ, folded inward, so that its fold should be a border for it. It was woven, not [sewn] with a needle.   בְּתוֹכוֹ.  כְּתַרְגּוּמוֹ כָּפִיל לְגַוֵּהּ, כָּפוּל לְתוֹכוֹ, לִהְיוֹת לוֹ לְשָׂפָה כְּפִילָתוֹ, וְהָיָה מַעֲשֵׂה אוֹרֵג וְלֹא בְמַחַט:
like the opening of a coat of armor. We learn [here] that their coats of armor had the opening folded inward [i.e., like a coat of mail].   כְּפִי תַחְרָא.  לָמַדְנוּ שֶׁהַשִּׁרְיוֹנִים שֶׁלָּהֶם פִּיהֶם כָּפוּל:
it shall not be torn. [I.e.,] in order that it would not be torn, and the one who tears it transgresses a negative commandment, for this is [counted] in the number of the negative commandments in the Torah. Likewise, “and the choshen will not move” (verse 28), and likewise, “they shall not be removed from it” (Exod. 25:15), mentioned regarding the poles of the ark. -[from Yoma 72a]   לֹא יִקָּרֵֽעַ.  כְּדֵי שֶׁלֹּא יִקָּרֵעַ; וְהַקּוֹרְעוֹ עוֹבֵר בְּלָאו, שֶׁזֶּה מִמִּנְיַן לָאוִין שֶׁבַּתּוֹרָה, וְכֵן וְלֹא יִזַּח הַחֹשֶׁן, וְכֵן לֹא יָסֻרוּ מִמֶּנּוּ הַנֶּאֱמַר בְּבַדֵּי הָאָרוֹן:
33And on its bottom hem you shall make pomegranates of blue, purple, and crimson wool, on its bottom hem all around, and golden bells in their midst all around.   לגוְעָשִׂ֣יתָ עַל־שׁוּלָ֗יו רִמֹּנֵי֙ תְּכֵ֤לֶת וְאַרְגָּמָן֙ וְתוֹלַ֣עַת שָׁנִ֔י עַל־שׁוּלָ֖יו סָבִ֑יב וּפַֽעֲמֹנֵ֥י זָהָ֛ב בְּתוֹכָ֖ם סָבִֽיב:
pomegranates. They were round and hollow, like a sort of pomegranate, shaped like hens’ eggs.   רִמֹּנֵי.  עֲגֻלִּים וַחֲלוּלִים הָיוּ כְּמִין רִמּוֹנִים הָעֲשׂוּיִים כְּבֵיצַת תַּרְנְגֹלֶת:
and golden bells. Heb. וּפַּעִמֹנֵי זָהָב. [Golden] bells with the clappers inside them.   וּפַֽעֲמֹנֵי זָהָב.  זַגִּין עִם עִנְבָּלִין שֶׁבְּתוֹכָם:
in their midst all around. [I.e.,] between them all around. [Meaning] between two pomegranates, one bell was attached and suspended on the bottom hem of the robe.   בְּתוֹכָם סָבִיב.  בֵּינֵיהֶם סָבִיב – בֵּין שְׁנֵי רִמּוֹנִים פַּעֲמוֹן אֶחָד דָּבוּק וְתָלוּי בְּשׁוּלֵי הַמְּעִיל:
34A golden bell and a pomegranate, a golden bell and a pomegranate, on the bottom hem of the robe, all around.   לדפַּֽעֲמֹ֤ן זָהָב֙ וְרִמּ֔וֹן פַּֽעֲמֹ֥ן זָהָ֖ב וְרִמּ֑וֹן עַל־שׁוּלֵ֥י הַמְּעִ֖יל סָבִֽיב:
A golden bell and a pomegranate. A golden bell and a pomegranate beside it.   פַּֽעֲמֹן זָהָב וְרִמּוֹן פַּֽעֲמֹן זָהָב וְרִמּוֹן.  אֶצְלוֹ:
35It shall be on Aaron when he performs the service, and its sound shall be heard when he enters the Holy before the Lord and when he leaves, so that he will not die.   להוְהָיָ֥ה עַל־אַֽהֲרֹ֖ן לְשָׁרֵ֑ת וְנִשְׁמַ֣ע ק֠וֹל֠וֹ בְּבֹא֨וֹ אֶל־הַקֹּ֜דֶשׁ לִפְנֵ֧י יְהֹוָ֛ה וּבְצֵאת֖וֹ וְלֹ֥א יָמֽוּת:
so that he will not die. From the negative you deduce the positive. If he has them [the garments], he will not be liable to death, but if he enters [when he is] lacking one of these garments, he is liable to death by the hands of Heaven. -[from Tanchuma Buber, Acharei 7]   וְלֹא יָמֽוּת.  מִכְּלַל לָאו אַתָּה שׁוֹמֵעַ הֵן – אִם יִהְיוּ לוֹ לֹא יִתְחַיֵּב מִיתָה, הָא אִם יִכָּנֵס מְחֻסָּר אֶחָד מִן הַבְּגָדִים הַלָּלוּ, חַיָּב מִיתָה בִידֵי שָׁמַיִם (סנהדרין פ"ג):
36And you shall make a showplate of pure gold, and you shall engrave upon it like the engraving of a seal: Holy to the Lord."   לווְעָשִׂ֥יתָ צִּ֖יץ זָהָ֣ב טָה֑וֹר וּפִתַּחְתָּ֤ עָלָיו֙ פִּתּוּחֵ֣י חֹתָ֔ם קֹ֖דֶשׁ לַֽיהֹוָֽה:
a showplate. It was like a sort of golden plate, two fingerbreadths wide, encircling the forehead from ear to ear. -[from Shab. 63b]   צּיץ.  כְּמִין טַס שֶׁל זָהָב הָיָה, רֹחַב שְׁתֵּי אֶצְבָּעוֹת, מַקִּיף עַל הַמֵּצַח מֵאֹזֶן לְאֹזֶן:
37And you shall place it upon a cord of blue wool and it shall go over the cap, and it shall be opposite the front side of the cap.   לזוְשַׂמְתָּ֤ אֹתוֹ֙ עַל־פְּתִ֣יל תְּכֵ֔לֶת וְהָיָ֖ה עַל־הַמִּצְנָ֑פֶת אֶל־מ֥וּל פְּנֵֽי־הַמִּצְנֶ֖פֶת יִֽהְיֶֽה:
upon a cord of blue wool. But elsewhere, it says: “And they placed upon it a cord of blue wool” (Exod. 39:31). Moreover, here it is written: “and it shall go over the cap,” whereas below it says: “It shall be upon Aaron’s forehead.” (verse 38). [A clue to the solution is] in [tractate] Shechitath Kodashim (Zev. 19a) [where] we learn: “His hair was visible between the showplate and the cap, where he would place the tefillin.” [Thus] we learn that the cap was above, on the crown of the head, and it was not deep [enough] for the entire head up to the forehead to fit into it. The showplate was below [the cap], and the cords were in holes and hanging on it at its two ends and in its center. [Thus, there were] six [cords] in these three places: [one] cord on top, one from outside, and one from inside opposite it. He tied the three ends from behind the nape of his neck. Thus, the combination of the length of the plate and the cords of its ends encircled the crown. The middle cord, which was on his head, was tied with the ends of the two [other cords], and it passed along the surface of the width of the head from above. Thus, it was like a sort of hat. Concerning the middle cord it says: “and it shall go over the cap.” He would place the showplate on his head like a sort of hat over the cap, and the middle cord would hold it so that it would not fall, and the plate was suspended opposite his forehead. [Thus,] all the verses are explained: the cord was on the showplate, the showplate on the cord, and the cord was on the cap from above.   עַל־פְּתִיל תְּכֵלֶת.  וּבְמָקוֹם אַחֵר הוּא אוֹמֵר וַיִּתְּנוּ עָלָיו פְּתִיל תְּכֵלֶת? וְעוֹד כְּתִיב כָּאן וְהָיָה עַל הַמִּצְנָפֶת, וּלְמַטָּה הוּא אוֹמֵר וְהָיָה עַל מֵצַח אַהֲרֹן? וּבִשְׁחִיטַת קָדָשִׁים שָׁנִינוּ שְׂעָרוֹ הָיָה נִרְאֶה בֵּין צִיץ לַמִּצְנֶפֶת שֶׁשָּׁם מֵנִיחַ תְּפִלִּין? לָמַדְנוּ שֶׁהַמִּצְנֶפֶת לְמַעְלָה בְּגֹבַהּ הָרֹאשׁ וְאֵינָהּ עֲמֻקָּה לִכָּנֵס בָּהּ כָּל הָרֹאשׁ עַד הַמֵּצַח, וְהַצִּיץ מִלְּמַטָּה, וְהַפְּתִילִים הָיוּ בִנְקָבִים וּתְלוּיִין בּוֹ בִּשְׁנֵי רָאשִׁים וּבְאֶמְצָעוֹ, שִׁשָּׁה בִּשְׁלֹשָׁה מְקוֹמוֹת הַלָּלוּ, פְּתִיל מִלְמַעְלָה אֶחָד מִבַּחוּץ וְאֶחָד מִבִּפְנִים כְּנֶגְדּוֹ, וְקוֹשֵׁר רָאשֵׁי הַפְּתִילִים מֵאֲחוֹרֵי הָעֹרֶף שְׁלָשְׁתָּן, וְנִמְצְאוּ בֵין אֹרֶךְ הַטַּס וּפְתִילֵי רָאשָׁיו מַקִּיפִין אֶת הַקָּדְקֹד, וְהַפְּתִיל הָאֶמְצָעִי שֶׁבְּרֹאשׁוֹ, קָשׁוּר עִם רָאשֵׁי הַשְּׁנַיִם, וְהוֹלֵךְ עַל פְּנֵי רֹחַב הָרֹאשׁ מִלְמַעְלָה, נִמְצָא עָשׂוּי כְּמִין כּוֹבַע; וְעַל פְּתִיל הָאֶמְצָעִי הוּא אוֹמֵר וְהָיָה עַל הַמִּצְנָפֶת, וְהָיָה נוֹתֵן הַצִּיץ עַל רֹאשׁוֹ כְּמִין כּוֹבַע עַל הַמִּצְנֶפֶת, וְהַפְּתִיל הָאֶמְצָעִי מַחֲזִיקוֹ שֶׁאֵינוֹ נוֹפֵל וְהַטַּס תָּלוּי כְּנֶגֶד מִצְחוֹ, וְנִתְקַיְּמוּ כָּל הַמִּקְרָאוֹת – פְּתִיל עַל הַצִּיץ, וְצִיץ עַל הַפְּתִיל, וּפְתִיל עַל הַמִּצְנֶפֶת מִלְמַעְלָה:
38It shall be upon Aaron's forehead, and Aaron shall bear the iniquity of the holy things that the children of Israel sanctify, for all their holy gifts. It shall be upon his forehead constantly to make them favorable before the Lord.   לחוְהָיָה֘ עַל־מֵ֣צַח אַֽהֲרֹן֒ וְנָשָׂ֨א אַֽהֲרֹ֜ן אֶת־עֲוֹ֣ן הַקֳּדָשִׁ֗ים אֲשֶׁ֤ר יַקְדִּ֨ישׁוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לְכָל־מַתְּנֹ֖ת קָדְשֵׁיהֶ֑ם וְהָיָ֤ה עַל־מִצְחוֹ֙ תָּמִ֔יד לְרָצ֥וֹן לָהֶ֖ם לִפְנֵ֥י יְהֹוָֽה:
and Aaron shall bear. Heb. וְנָשָׂא [This is] an expression of forgiveness. Nevertheless, it does not move from its apparent [literal] meaning. Aaron shall indeed bear the burden of iniquity; thereby, it [the iniquity] is removed from the holy things.   וְנָשָׂא אַֽהֲרֹן.  לְשׁוֹן סְלִיחָה; וְאַף עַל פִּי כֵן אֵינוֹ זָז מִמַּשְׁמָעוֹ – אַהֲרֹן נוֹשֵׂא אֶת הַמַּשָּׂא שֶׁל עָוֹן – נִמְצָא מְסֻלָּק הֶעָוֹן מִן הַקֳּדָשִׁים (חולין קל"ח):
the iniquity of the holy things. to appease [God] for the blood and the fat [of the sacrifices] that were offered up in [a state of] uncleanness, as we learned: Which iniquity does he bear? If [it is] the iniquity of פִּגּוּל, it was already said: “it will not be accepted” (Lev. 19:7). [I.e., if the one who performed the sacrificial service intended to partake of the flesh outside the area designated for this sacrifice, the sacrifice is rendered פִּגּוּל, meaning an abominable thing. It consequently may not be eaten or offered up. The showplate on the Kohen Gadol’s forehead does not make the פִּגּוּל acceptable.] If [it is] the iniquity of נוֹתָר, [i.e.,] leftover sacrificial flesh, it was already said: “it will not be credited” (Lev. 7:18). [I.e., if the one who performed the sacrificial service intended to partake of the flesh after the time allotted for eating the flesh of this sacrifice, it is disqualified, and the showplate does not render it acceptable. Likewise,] we cannot say that it will atone for the iniquity of the kohen who offered up the sacrifice while unclean, for it says [here]: “the iniquity of the holy things,” not the iniquity of those who offer them up. Consequently, it does not appease except to render the sacrifice acceptable. -[from Men. 25a]   אֶת־עֲוֹן הַקֳּדָשִׁים.  לְרַצּוֹת עַל הַדָּם וְעַל הַחֵלֶב שֶׁקָּרְבוּ בְטֻמְאָה, כְּמוֹ שֶׁשָּׁנִינוּ: אֵי זֶה עָוֹן הוּא נוֹשֵׂא? אִם עֲוֹן פִּגּוּל, הֲרֵי כְבָר נֶאֱמַר לֹא יֵרָצֶה (ויקרא י"ט), וְאִם עֲוֹן נוֹתָר הֲרֵי נֶאֱמַר לֹא יֵחָשֵׁב (שם ז') – וְאֵין לוֹמַר שֶׁיְּכַפֵּר עַל עֲוֹן הַכֹּהֵן שֶׁהִקְרִיב טָמֵא, שֶׁהֲרֵי עֲוֹן הַקֳּדָשִׁים נֶאֱמַר וְלֹא עֲוֹן הַמַּקְרִיבִים – הָא אֵינוֹ מְרַצֶּה אֶלָא לְהַכְשִׁיר הַקָּרְבָּן (יומא ז'):
It shall be upon his forehead constantly. It is impossible to say that it should always be on his forehead, for it was not on him except at the time of the service. But [it means that] it will always make them [the sacrifices] favorable Even when it is not on his forehead, namely if the Kohen Gadol was not ministering at that time. Now, according to the one who says that [only] when it was on his forehead it appeased [and made the sacrifices acceptable], and otherwise, it did not appease, “upon his forehead constantly” is interpreted to mean that he must touch it [the showplate] while it is upon his forehead, so that he would not take his mind off it. -[from Yoma 7b]   וְהָיָה עַל־מִצְחוֹ תָּמִיד.  אִי אֶפְשָׁר לוֹמַר שֶׁיְּהֵא עַל מִצְחוֹ תָּמִיד, שֶׁהֲרֵי אֵינוֹ עָלָיו אֶלָּא בִשְׁעַת הָעֲבוֹדָה, אֶלָּא תָּמִיד לְרַצּוֹת לָהֶם אֲפִלּוּ אֵינוֹ עַל מִצְחוֹ – שֶׁלֹּא הָיָה כֹהֵן גָּדוֹל עוֹבֵד בְּאוֹתָהּ שָׁעָה, וּלְדִבְרֵי הָאוֹמֵר עוֹדֵהוּ עַל מִצְחוֹ מְכַפֵּר וּמְרַצֶּה, וְאִם לָאו אֵינוֹ מְרַצֶּה, נִדְרָשׁ עַל מִצְחוֹ תָּמִיד, מְלַמֵּד שֶׁמְּמַשְׁמֵשׁ בּוֹ בְּעוֹדוֹ עַל מִצְחוֹ, שֶׁלֹּא יַסִּיחַ דַּעְתּוֹ מִמֶּנּוּ (שם):
39You shall make the linen tunic of checker work, and you shall make a linen cap; and you shall make a sash of embroidery work.   לטוְשִׁבַּצְתָּ֙ הַכְּתֹ֣נֶת שֵׁ֔שׁ וְעָשִׂ֖יתָ מִצְנֶ֣פֶת שֵׁ֑שׁ וְאַבְנֵ֥ט תַּֽעֲשֶׂ֖ה מַֽעֲשֵׂ֥ה רֹקֵֽם:
You shall make…of checker work. Make them [the tunics] of boxes, and all of them [shall be made] of linen.   וְשִׁבַּצְתָּ.  עֲשֵׂה אוֹתָם מִשְׁבְּצוֹת מִשְׁבְּצוֹת, וְכֻלָּהּ שֶׁל שֵׁשׁ:
40For Aaron's sons you shall make tunics and make them sashes, and you shall make them high hats for honor and glory.   מוְלִבְנֵ֤י אַֽהֲרֹן֙ תַּֽעֲשֶׂ֣ה כֻתֳּנֹ֔ת וְעָשִׂ֥יתָ לָהֶ֖ם אַבְנֵטִ֑ים וּמִגְבָּעוֹת֙ תַּֽעֲשֶׂ֣ה לָהֶ֔ם לְכָב֖וֹד וּלְתִפְאָֽרֶת:
For Aaron’s sons you shall make tunics. These four garments and no more: a tunic, a sash, the hats, which are [the same as] the cap, and the pants written below (verse 42) for all of them.   וְלִבְנֵי אַֽהֲרֹן תַּֽעֲשֶׂה כֻתֳּנֹת.  אַרְבָּעָה בְגָדִים הַלָּלוּ וְלֹא יוֹתֵר, כֻּתֹּנֶת וְאַבְנֵט וּמִגְבָּעוֹת – הִיא מִצְנֶפֶת – וּמִכְנָסַיִם כְּתוּבִים לְמַטָּה בַּפָּרָשָׁה:
41With these you shall clothe Aaron, your brother, and his sons along with him, and you shall anoint them and invest them with full authority and sanctify them so that they may serve Me [as kohanim].   מאוְהִלְבַּשְׁתָּ֤ אֹתָם֙ אֶת־אַֽהֲרֹ֣ן אָחִ֔יךָ וְאֶת־בָּנָ֖יו אִתּ֑וֹ וּמָֽשַׁחְתָּ֨ אֹתָ֜ם וּמִלֵּאתָ֧ אֶת־יָדָ֛ם וְקִדַּשְׁתָּ֥ אֹתָ֖ם וְכִֽהֲנוּ־לִֽי:
With these you shall clothe Aaron. [I.e., with] those [garments] stated in connection with Aaron: a choshen, an ephod, a robe, a checker work tunic, a cap, a sash, a showplate, and pants mentioned further on in connection with them all.   וְהִלְבַּשְׁתָּ אֹתָם אֶת־אַֽהֲרֹן.  אוֹתָם הָאֲמוּרִין בְּאַהֲרֹן – חֹשֶׁן, וְאֵפוֹד, וּמְעִיל, וּכְתֹנֶת תַּשְׁבֵּץ, מִצְנֶפֶת, וְאַבְנֵט, וְצִיץ, וּמִכְנָסַיִם הַכְּתוּבִים לְמַטָּה בְּכֻלָּם:
and his sons along with him. [with] those [garments] mentioned in connection with them.   וְאֶת־בָּנָיו אִתּוֹ.  אוֹתָם הַכְּתוּבִים בָּהֶם:
and you shall anoint them. [i.e.,] Aaron and his sons, with the anointing oil.   וּמָֽשַׁחְתָּ אֹתָם.  אֶת אַהֲרֹן וְאֶת בָּנָיו בְּשֶׁמֶן הַמִּשְׁחָה:
and invest them with full authority. Heb. וּמִלֵאתָ אֶת-יָדָם, [lit., and you shall fill their hands.] Every [mention of] “filling of the hands” is an expression of initiation. When he [a person] begins something [such as a position] that he will be in possession of from that day on [it is referred to as “filling” a position]. In Old French, when they appoint a person to be in charge of something, the ruler puts in his hand a leather glove, called guanto [gant in modern French], and thereby he grants him authority over the matter. They call this transmission revestir, invest, transmit [this glove], and this is the [expression] “filling of the hands.”   וּמִלֵּאתָ אֶת־יָדָם.  כָּל מִלּוּי יָדַיִם לְשׁוֹן חִנּוּךְ, כְּשֶׁהוּא נִכְנָס לְדָבָר לִהְיוֹת מֻחְזָק בּוֹ מֵאוֹתוֹ יוֹם וָהָלְאָה הוּא: וּבְלְשׁוֹן לַעַז כְּשֶׁמְּמַנִּין אָדָם עַל פְּקִידַת דָּבָר, נוֹתֵן הַשַּׁלִּיט בְּיָדוֹ בֵּית יָד שֶׁל עוֹר, שֶׁקּוֹרִין גאנ"ט בְּלַעַז, וְעַל יָדוֹ הוּא מַחֲזִיקוֹ בַּדָּבָר, וְקוֹרִין לְאוֹתוֹ מְסִירָה רווישט"יר בְּלַעַז, וְהוּא מִלּוּי יָדַיִם:
42And make for them linen pants to cover the flesh of [their] nakedness; they shall reach from the waist down to the thighs.   מבוַֽעֲשֵׂ֤ה לָהֶם֙ מִכְנְסֵי־בָ֔ד לְכַסּ֖וֹת בְּשַׂ֣ר עֶרְוָ֑ה מִמָּתְנַ֥יִם וְעַד־יְרֵכַ֖יִם יִֽהְיֽוּ:
And make for them. For Aaron and for his sons.   וַֽעֲשֵׂה לָהֶם.  לְאַהֲרֹן וּלְבָנָיו:
linen pants. Thus [we have] eight garments for the Kohen Gadol and four for the ordinary kohen.   מִכְנְסֵי־בָד.  הֲרֵי שְׁמוֹנָה בְגָדִים לְכֹהֵן גָּדוֹל וְאַרְבָּעָה לְכֹהֵן הֶדְיוֹט:
43They shall be worn by Aaron and by his sons when they enter the Tent of Meeting or when they approach the altar to serve in the Holy, so they will not bear iniquity and die. It shall be a perpetual statute for him and for his descendants after him.   מגוְהָיוּ֩ עַל־אַֽהֲרֹ֨ן וְעַל־בָּנָ֜יו בְּבֹאָ֣ם | אֶל־אֹ֣הֶל מוֹעֵ֗ד א֣וֹ בְגִשְׁתָּ֤ם אֶל־הַמִּזְבֵּ֨חַ֙ לְשָׁרֵ֣ת בַּקֹּ֔דֶשׁ וְלֹֽא־יִשְׂא֥וּ עָוֹ֖ן וָמֵ֑תוּ חֻקַּ֥ת עוֹלָ֛ם ל֖וֹ וּלְזַרְע֥וֹ אַֽחֲרָֽיו:
They shall be worn by Aaron. All these garments [shall be] worn by Aaron, [i.e.,] those that are appropriate for him.   וְהָיוּ עַל־אַֽהֲרֹן.  כָּל הַבְּגָדִים הָאֵלֶּה, עַל אַהֲרֹן הָרְאוּיִין לוֹ:
and by his sons. those mentioned in connection with them.   וְעַל־בָּנָיו.  הָאֲמוּרִין בָּהֶם:
when they enter the Tent of Meeting. To the Temple [proper], and so to the Mishkan.   בְּבֹאָם אֶל־אֹהֶל מוֹעֵד.  לַהֵיכָל, וְכֵן לַמִּשְׁכָּן:
and die. while lacking [the proper] garments is liable to death [by the hands of Heaven]. -[from Tanchuma, Acharei Moth 6]   וָמֵתוּ.  הָא לָמַדְתָּ שֶׁהַמְשַׁמֵּשׁ מְחֻסַּר בְּגָדִים בְּמִיתָה.
a perpetual statute for him. Wherever it says חֻקַת עוֹלָם, “a perpetual statute,” it means a decree that is [in effect] immediately and for [future] generations [as well]. [This statute is] to make invalid [the sacrifice if any requirement is missing]. -[See Men. 19a.]   חֻקַּת עוֹלָם לוֹ.  כָּל מָקוֹם שֶׁנֶּאֱמַר חֻקַּת עוֹלָם הוּא גְּזֵרָה מִיָּד וּלְדוֹרוֹת, לְעַכֵּב בּוֹ (מנחות י"ט):