Verse 28:4 names six of the eight items of clothing of the high priests. Verse 28:5 describes materials that are used to make the above garments: zahav, techelet, argaman, tolaat hashani and shesh. I would like to share some insights.

Verse 28:4

חשן: There are two different views of “the Urim and the Tumim” in the Geonim and Rishonim. This leads to two different interpretations of the word חשן as well. Exodus 28:4 is where the חשן is first mentioned in connection with the priestly garments, after a brief mention in passing at Exodus 25:7.

In one view, “the Urim and the Tumim” is the writing of God’s name. One of the many who takes this view is Rashi. (This view was found long before this in Targum Yonatan.) In this view, the חשן is perhaps a word for the pouch of two sides that holds the writing. (Folded closed, the pouch also functions as the breastplate. See the pictures at Moshe Levine, The Tabernacle, pages 133 and 137.) Once the writing was in the pouch, the letters on the stones would be able to light up and convey the answer to the question posed.

Many others such as Rabbi Sherira, Rabbi Hai and Rambam have a different view of “the Urim and the Tumim.” They take the position that it is another way of referring to the 12 stones themselves. (For Rambam, see Hilchot Kli HaMikdash 10:11.) In this view, the חשן is the word for the breast piece encrusted with the stones.

There is no verb חשן in Tanach. (Neither with a shin nor a sin!) Thus, the origin of our noun חשן can only be guessed at. A widespread view among scholars suggests a relation to an Arabic word “chasuna”—be beautiful. This fits the “breast piece” interpretation of חשן with its beautiful, colored stones.

An alternative view among scholars suggests a connection with the root חסן. One of the meanings of this root in Aramaic is “hide, keep or preserve.” We can also find this meaning (rarely) in Tanach. See, e.g., Isaiah 23:18, where יחסן is parallel to יאצר. Rav Shimshon Rafael Hirsch is one who suggests the חסן approach. See his commentary to Exodus 28:4. The “hide, keep or preserve” meaning of חסן fits the “pouch” interpretation of חשן.

There are others (e.g., Rav Hirsch and Mandelkern) who mention a third possibility, a connection to a root חצן. This root only appears three times in Tanach. Most likely, it means the bosom area of a garment. See Nechemiah 5:13, Psalms 129:7 and Isaiah 49:22.

Rashi on חשן at Exodus 28:4 wrote only: “tachshit keneged halev.”

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אפוד: There is much uncertainty here, both with regard to the design of the garment and the etymology of the word. (Rashi begins his commentary on ephod: “I have not heard nor have I found in a baraita an explanation of its design, but my heart tells me that … ”) We do know that it is an item of clothing, put on over the meil and adorned with precious stones (just like the חשן which is fixed upon it).

Two times this root appears as a verb. At Exodus 29:5, we have: “veafadeta lo becheshev haephod.” A typical translation: “Gird him with … ” (similar is Levitucus 8:7). If the verb preceded the noun, this gives us an idea of the meaning of the noun: an item of clothing that is girded around you. But many believe that the noun preceded the verb, leaving us in the dark. (Rav Hirsch speculates a relationship between אפד and עבד, the word for the divine service: עבודה.)

One commentary summarizes the description of the ephod at Exodus 28:6-12 as follows: “The biblical description of the priest’s ephod includes four elements: the main body of the garment, two shoulder straps and a richly decorated band. It is unclear whether the ephod covered the lower and/or upper parts of the body and the back and/or front.” The Living Torah (page 240) presents five possible diagrams of the ephod in traditional sources. Then it adds a sixth to record the view of Josephus, a priest in the Second Temple in its last years.

One view is that the “ephod” is the most important of the priestly garments, as the details of its construction are described first. At 25:7, it also precedes the choshen. Another view is that it is described first here only because it forms the background to the choshen. At 28:4, the choshen was listed first.

In Nach, an ephod is mentioned as something even non-priests (e.g., David, Samuel) wore. But these references are to an ephod made solely of בד and this is not the material of one of the high priests. In the book of Judges (chapters 17-18), there are references to an ephod in the context of idol worship. The relationship between this type of ephod and the ephod garment of the high priest is not clear. I will address it in a future column.

Verse 28:5

“Zahav” refers to threads made of gold. “Shesh” appears many times in the Bible. (Most often in Exodus but a few times elsewhere.) It is an Egyptian word for “linen” and refers to very fine threads that are suitable for weaving the most delicate garments.

But what about the three items that precede it? “Techelet,” “argaman” and “tolaat ha-shani?” Are they merely colors (blue, purple and red)? From the context, they must be materials that have the color specified.

But threads of what material? A mainstream halachic view is that these are made from צמר (wool). See, e.g., Rambam, Klei HaMikdash 8:13 and Rashi to Exodus 25:4. (Rambam writes that every time “techelet,” “argaman” and “tolaat hashani” appear in the Torah, the reference is to צמר of these colors.)

Based on the above interpretation of the materials, the halacha is that wool and linen are allowed to be mixed in priestly garments. It has been suggested that this is precisely the point. A mixture of wool and linen together is so holy that it was forbidden to regular individuals. It is only among the kohanim that it is allowed. See, e.g., Encyclopedia Judaica 13:1067. (Rambam had suggested a different reason for the general prohibition: that such a mixture was the custom of pagan priests. I do not know how he explains the exception.)Since verse 28:5 does not specify the type of material, Karaites interpret the material as “linen,” and avoid creating a shatnez exception for the priests.

The color “tolaat hashani” (often translated as “scarlet”) also deserves comment. The red dye for the color is produced from a worm (“tolaat”). “Shani” literally means “shine, flash” and alludes to the radiance of the color. (Sometimes the color and its woolen material are referred to as “shani” alone.) The particular worm is one that typically feeds on the oak tree.

We refer to “shani” in Eshet Chayil: “Her house will not be afraid of snow because her entire household is wearing ‘shanim’” (Proverbs 31:21). Metzudat David explains that this red color will easily get warm. Daat Mikra explains that “shanim” implies “tzemer meshubach.” Its luxuriousness is also implied at Samuel 2, 1:24 and Jeremiah 4:30. (Some interpret “shanim” at 31:21 as double layers!) “Shanim” is also found in an oft-cited verse, Isaiah 1:18: “If your sins are ‘shanim,’ (when you are pardoned) they will be white as snow … ”

Finally, at Chronicles 2, 2:6, 2:13 and 3:14, the word כרמיל is used instead of “tolaat hashani.” This word is related to the word “crimson.”

Mitchell First can be reached at [email protected]. As a Kohen, he looks forward to the wearing of priestly garments with shatnez.