Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Exodus 28:6/אבן עזרא על שמות כ״ח:ו׳
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.