Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Exodus 28/אבן עזרא על שמות כ״ח
אואתה. בעבור היות משה כהן הכהנים בתחלה על כן טעם הקרב אליך, וכבר רמזתי לך למה נבחר אהרן להקדישו לשם בעבור כבוד משפחת נחשון שיהיו הכהנים מכפרים על בני ישראל, ואין לדבר על משה אדונינו כי בורח היה, ומי יתן לו עברית, ועוד כי טורח כל ישראל על משה ללמדם המצות, ולדון כל דבר קשה.
1AND 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
בוי"ו לכהנו לי. נוסף כוי"ו חיתו שדי (תה' קד יא) בנו בעור (במד' כד ג), ופי' שמות בני אהרן אולי בנים אחרים היו לו חוץ מאלה, ואין ספק כי רבתה למעלה במדבר משפחת אהרן, על כן נתנו להם ישראל ערים רבות הכתוב בס' יהושע:
2[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
אועשית בגדי קדש. נקראו כן בעבור שישרתו בהם במקום הקדש, או על דרך, ולא יקדשו את העם בבגדיהם (יחז' מד יט) ובגדי אהרן כלם הנזכרים:
1AND 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
בלכבוד ולתפארת. שיתפארו בהם כי אין אחד מישראל שילבש כאלה:
2FOR SPLENDOUR AND FOR BEAUTY. They shall glorify18 themselves with these garments, for no other Israelite shall wear similar garments.
אואתה. וי"ו מלאתיו שב אל לב:
1AND 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.
אואלה הבגדים. הזכיר בתחלה החשן שהי' למעלה מהאפוד שהוא למעלה מהמעיל, ואחר כן הכתונת והאבנט החוגר אותו והמצנפת על ראשו וכן היה כאשר רחץ אהרן במים ולבש מכנסי בד, ואין צורך להזכירם עתה, ולא בשעת מעשה כי מנהג כל אדם ללבוש מכנסים והנה משה הלבישו הכתונת, ואחר כן שם המצנפת על ראשו ושם על המצנפת ציץ נזר הקדש ולא הזכיר בפסוק הזה שהוא סופר בגדי כהונה את ציץ נזר הקדש כי אינו בגד וקדמונינו הזכירו בעבור הרבים שמונה בגדי כהונה, ואין האורים והתומים בגדים ולא אבנים ולא קלפים, ואחר כן חגר אותו באבנט, ואחר כן הלבישו המעיל, ואח"כ האפוד, ויאפד לו בו כי החשב מהאפוד ובעבור החשב נקרא אפוד, והנה על הסדר שהוא בפסוק הזה, ואל תשתומם שתמצא כתוב באחרונה במעשה וישם את המצנפת על ראשו (ויקרא ח ט) כי פירושו וכבר שם המצנפת עם ציץ הזהב בלבשו הכתנת, וכמוהו וילבישוהו בגדים (זכריה ג ה) וכבר הלבישוהו כי בתחלה כתיב וישימו הצניף הטהור על ראשו (שם):
1AND 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.
אוהם. חכמי לב העושים נאמנים הם:
1AND THEY SHALL TAKE THE GOLD. The wise-hearted who made the priestly garments were trustworthy.45, etc. (Filwarg).
אוטעם האפוד כי הוא גדול מהחשן ולא יזח מעל החשב, יש שאלות קשות בדבר האפוד והחשן, כי משה לא עשה רק אפוד אחד, והנה כתוב אפוד ירד בידו (ש"א כג ו) ואיננו אפוד משה, כי אין כתוב האפוד הידוע, כמו הגישה האפוד (שם שם ט) ועוד למה כתב ירד, ולא אמר הוריד, כי יראה כי מקרה היה ושם כתוב שמנים איש נושא אפוד בד (שם כב יח), ומפרשים רבים פי' זה שהיו ראוים לשאת אפוד, ולא שמו לב לדעת האמת, כי האפוד בד הוא מין ממיני פשתן ואפוד משה לא היה בד רק זהב ותכלת וארגמן, ותולעת שני, ושש עם הכל ולא היו שואלים רק בחשן המשפט שהי' עליו עולים האורים והתומים, וככה כתוב במשפט האורים לפני ד' (במד' כז כא), ואין טענה מן הגישה האפוד (ש"א כג ט) כי החשן דבק עמו, והאורים עם החשן וכן כתוב עד עמוד הכהן לאורים ותומים (נחמיה ז סה), וכתוב תמיך ואוריך (דבר' לג ח), והנה ראינו שענה השם את דוד על פי אפוד אביתר, והנה שאול בלכתו למלחמה שאל באורים הם הם שהיו בחשן המשפט עם האפוד והארון, והנה דוד שאל בצקלג באפוד אביתר והנה אינו אפוד משה, וקשה שאלה מזאת, כי האורים אינם אבני חשן כי הנה כתוב, ומלאת בו מלואת אבן (למטה פ' יז), וזהו מעשה החרש הוא, לא מעשה משה, ואחר כן אמר למשה, ונתת אל חשן המשפט את האורים ואת התומים (למטה פ' ל) ובמעשה האפוד כתוב ארבעה טורי אבן (למטה לט י), והזכיר הטורים ואמר על משה, ויתן עליו את החשן, ויתן אל החשן את האורים ואת התומים (ויקרא ח ח) והנה על דרך הפשט אין האבנים המאירים, ולא המתמימים, כי השאלה היא באורים ותומים והנה לא ידענו מה הם, והנה אין מועילות אותיות שמות השבטים גם שמות האבות, כי לא נקרא חשן משפט רק בעבור האורים שהם עליו, ועוד שאלה אחרת, כי לא נוכל לומר כי האורים הם עצמם התומים, כי כתוב לאורים ותומים (עזרא ו סה), ועוד מלת לאורים גם תומים לשון רבים, והנה דברים רבים הם, ורבינו שלמה אמר, כי האורים והתומים היו כתבי שם המפורש, ואלו ראה תשובת רבינו האי לא אמר ככה, וסוד עמוק הוא דבר האפוד והחשן, רק ארמוז קצת הסוד אולי יבינהו מי שהוא ידע דעת עליון, והפתח שיוכל לבא אל הסוד, שתי העבותות הנתונות על שתי המשבצות, וחשב האפוד הוא המישור על אמצעיתו, על כן הששה על כתף השנית, ואלה הם כפי המחשבה, על כן הם באבן אחת על מספר בני ישראל ועל שמותם כתולדותם, וככה הששה השניים, רק המשפט איננו כפי החלוק בלב, רק כפי החלוק למראה העין, ובעבור הנטיה אמר וירכסו את החשן מטבעותיו אל טבעות האפוד בפתיל תכלת (פ' כח), והיה החשן כפול, כי שם היו האורים והתומים שמורים עד עת הצורך, אז יתנום מחוץ אל החשן, והנה אבני שהם שוות, ומעין אחד, ואין ככה אבני החשן, כי השהם הם לזכרון, ומשפט בני ישראל על אבני החשן, ומלת אורים מגזרת חמותי ראיתי אור (ישעי' מד), ותומים שהם תמימים והאורים לא התומים זהב וכסף היו והמספר ידוע בראיות גמורות מהעליון והשפל, והמשכיל יבין, והנה אפודים רבים היו עם הכהנים, ויש להם חשב, רק כי אין שם חשן ולא אורים, ואשר היה רגיל בדברי האורים והתומים שהיו על חשן המשפט יוכל להשיב לשואל מדמיון האפוד לבדו רק לא בכל עת, ואלו הואלתי לגלות זה הסוד לא יכולתי לכתבו כפי המכתב שחברתי בפי' הספר כלו, כי לא יביננו מי שלא למד ספר המדות, וסוד מלאכת שמים, ואין צורך להאריך בצורת האפוד והחשן והטבעות:
1AND 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.
אואבן השהם. לבנה, ובארמית בורלא ולשון ישמעאל בלאור ואין לנו דרך בבירור לדעת אבני המלואים כי הגאון תרגמם כרצונו, כי אין לו קבלה שיסמוך עליה כי הנה ראינו שתרגם ספיר לבן, ואינו רק אדום, ואין טענה מאודם הכתוב בראשונה כי ידוע כי חמש הם גווני העינים, הלבן וברקת, ואדום וירוק ושחור והנה בעבור היות האדום האמצעי ימצא על מינים רבים ותרגום נופך כדמות שחור בעבור ותשם בפיך עיניה (מ"ב ט ט), וזה לא יתכן שלא יהיה נו"ן נופך שרש, כי הוא על משקל אודם, וחכם גדול ספרדי אמר כי יהלום הוא הנקרא אלמם שהוא שובר כל האבנים, ונוקב הבדולח מגזרת הולם פעם (ישעי' מא ז), והיו"ד נוסף כיו"ד יצהר, גם אחלמה, אל חלמה, והוא אבן שכל מי שהאבן ההיא באצבעו לעולם יראה חלומות, ואין לתמוה על זה, כי כח ימצא בתולדת כל אבן ואבן, כי יש אבן שמושכת את הברזל, והמעמדת את הדם והבורחת מהחומץ, והנשברת לעולם על משולש:
1ONYX 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.
אומלת שרשרות. כפול העי"ן, ואם לא יכפלוהו שוה, הוא שרשת גבלת (פ' כב), ולפרש בלשון הקדש מלת גבלות, ומלות רבות, במעשה החשן, גם מלת חשן קשה:
1CHAINS. 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.
אומלת וירכסו. מגזרת מרכסי איש (תה' לא כא) כדרך עוות:
1AND 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.
אונתת. טעם משפט דיני השם וגזירותיו העתידות, כי בעבור כן שואלים באורים ותומים:
1AND 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
אועשית. הגאון תרגם מעיל ממטר כדמות הנקרא סרבל, רק פי ראשו בתוך המעיל וקדמונינו ז"ל אמרו, כי רמון סביב המעיל, ופעמון בין שני רמונים, כי אחרים אמרו כי הפעמונים אינם נראים, רק הם בתוך הרמונים, ושם ישמיעו קול:
1AND 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
אועשית ציץ. תרגמה הגאון עצאבה, והיא נתונה על המצנפת ואיננה כדמות כתר, כי הוא על המצח לבדו, כי על דרך הפשט אין המגבעות כדמות מצנפת כי המגבעות כדמות אלה שישימו הזכרים באלה הארצות על הראש שיכסו הראש והם גבוהים והמצנפת היא בגד דק ארוך צנוף סביב הראש לבדו מעט תדמה לה המצנפת שיש בראש הנשים באלה המקומות, כי בארץ ישמעאל ובספרד ואפריקא ומצרים, ובבל ובאגדד, המצנפת היא על הראש מן הזכרים הנכבדים, ולא על ראש אשה, והשרים הגדולים עושים ציץ זהב על המצנפת על מקום המצח, וכבר הזכרתי לך, כי מנהג א"י ותכשיטיהם אינו כמנהג אלה המקומות, והוצרך רבינו שלמה לתקן המקראות בשלש פתילות תכלת ועל דרך הפשט אין צורך רק לפתיל אחד שיעמוד הציץ על פני המצנפת שהיא על המצח:
1AND 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.
אוטעם ושמת אותו על פתיל תכלת. עם פתיל תכלת, שהיה הציץ קשור משני צדדין, ואין ספק כי פני המצנפת הוא על מקום המצח לא על הראש, ובמקום אחר כתוב ויתנו עליו פתיל תכלת (למטה לט לא) לתת על המצנפת מקום המצח ואל תתמה על מלת על כי כמוהו ויבואו האנשים על הנשים (למטה לה כב) על לחם הבכורים תנופה לפני ה' (ויקרא כג, כ) על שני כבשים (שם שם) את החלב על החזה (שם ז, ל) ורבים ככה, והנה לא תמצא לעולם, כי המצנפת היתה רק לאהרן לבדו, והמגבעות לבניו, וי"א כי מגבעות מגזרת גבעות (ברא' מט, כו) כי המצנפת עוטרת הראש ועוטה אותו, וכן כתוב צנוף יצנפך צנפה (ישעי' כב, יח) ועוטך עטה (שם שם יז), והיודע דרך צנוף המצנפת, ידע פי', לא זאת השפלה הַגְבֵהַ, וְהַגָבֹהַ השפיל (יחז' כא לא), כי אומנות היא, והנה כתוב ושמת המצנפת על ראשו, ונתת את נזר הקדש על המצנפת (למטה כט ו) והנה הציץ נקרא נזר, וכמוהו ועליו יציץ נזרו (תה' קלב יח) אולי הכל מגזרת ציץ דבר נראה, וככה מציץ מן החרכים (ש"ה ב ט), ודע כי בשנים הנקבים שהם במוח על המצח, שם יתחבר כח החמש הרגשות, ושם כח הדמות ושם תחל המחשבה ע"כ כתוב על הציץ לשאת את עון הקדשים אולי לא היתה מחשבת המקדשים כהוגן:
1AND 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
אואמר הכתוב על כתנת אהרן בתחלה וכתונת תשבץ (למעלה פ' ד) שהיא משובצת לבדה ולא כן כתונת בניו, והתשבץ עשוי לכבוד אהרן, וככה אמר במעשה ויתן עליו הכתונת (ויקרא ח ז) הידוע, שהיא המשובצת, ועל בניו וילבישם כתנות (שם פ' יג), כמו ולבני אהרן תעשה כתנות (למטה פ' מ), ורב סעדיה תרגם ושבצת תעיין והוא כדמות צורת המטבע מרובע עשוי בתוך העגול:
1AND 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
אוהלבשת אתם את אהרן אחיך. מלת אתם כוללת הכתונת המשובצת, והמצנפת, והאבנט, שהם בגדי אהרן, גם כוללת הכותנות שאינם משובצות, והאבנטים, והמגבעות, שהם בגדי בניו:
1AND 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.
בוקדשת. בדבור, כמו טמא יטמאנו (ויקרא יג מד):
2AND CONSECRATE THEM. By word of mouth.178 It is similar to the priest shall make him unclean179 (Lev. 13:44).
אומכנסי הבד. יהיו קצרים שלא יכשל בהם:
1LINEN BREECHES. The linen breeches were short so that the priest would not trip over them.
אבבאם. להקטיר או להעלות הנרות:
1WHEN THEY GO IN. To offer incense or to kindle the lamps.180