Study Exodus Chapter 39 (last source on this sheet)
- Why the emphasis on the clothing? Isn't what's inside that matters?
- What is the function of clothing?
- What clothing or apparel do you wear that makes a statement about your identity?
"The fact that they (kohanim) wore intricate and expensive clothing amidst general simplicity, that they wore elaborate jewelry when no one else did so, indicates that biblical Judaism stressed the royalty of God. Just as God's servants dressed like royalty, so were we to relate to the entire ritual surrounding God as though God were a grand sovereign (king). In the early parts of this century, many rabbis donned clerical robes and stood on platforms high above their congregant, to emphasize the dignity, majesty, and otherness of God and of sacred service.
In our own day, Jewish worship has been moving away from a primary concern with decorum and dignity. Instead, we seek community, warmth and support... the way rabbis and cantors dress will continue to reflect the developing perspectives of future Jewish communities, suggesting how we perceive our relationships to each other, to our traditions, and to our God. The medium is the message." - Rabbi Bradley Shavit Artson
(1) Now when Mordecai knew all that was done, [that Haman was planning on destroying the Jews,] so Mordecai tore his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry; (2) and he came even before the king’s gate; for none might enter within the king’s gate clothed with sackcloth. (3) And in every province, whithersoever the king’s commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes.
(ו) וַיָּבוֹא֮ הָמָן֒ וַיֹּ֤אמֶר לוֹ֙ הַמֶּ֔לֶךְ מַה־לַעֲשׂ֕וֹת בָּאִ֕ישׁ אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֣ץ בִּיקָר֑וֹ וַיֹּ֤אמֶר הָמָן֙ בְּלִבּ֔וֹ לְמִ֞י יַחְפֹּ֥ץ הַמֶּ֛לֶךְ לַעֲשׂ֥וֹת יְקָ֖ר יוֹתֵ֥ר מִמֶּֽנִּי׃ (ז) וַיֹּ֥אמֶר הָמָ֖ן אֶל־הַמֶּ֑לֶךְ אִ֕ישׁ אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֥ץ בִּיקָרֽוֹ׃ (ח) יָבִ֙יאוּ֙ לְב֣וּשׁ מַלְכ֔וּת אֲשֶׁ֥ר לָֽבַשׁ־בּ֖וֹ הַמֶּ֑לֶךְ וְס֗וּס אֲשֶׁ֨ר רָכַ֤ב עָלָיו֙ הַמֶּ֔לֶךְ וַאֲשֶׁ֥ר נִתַּ֛ן כֶּ֥תֶר מַלְכ֖וּת בְּרֹאשֽׁוֹ׃ (ט) וְנָת֨וֹן הַלְּב֜וּשׁ וְהַסּ֗וּס עַל־יַד־אִ֞ישׁ מִשָּׂרֵ֤י הַמֶּ֙לֶךְ֙ הַֽפַּרְתְּמִ֔ים וְהִלְבִּ֙ישׁוּ֙ אֶת־הָאִ֔ישׁ אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֣ץ בִּֽיקָר֑וֹ וְהִרְכִּיבֻ֤הוּ עַל־הַסּוּס֙ בִּרְח֣וֹב הָעִ֔יר וְקָרְא֣וּ לְפָנָ֔יו כָּ֚כָה יֵעָשֶׂ֣ה לָאִ֔ישׁ אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֥ץ בִּיקָרֽוֹ׃ (י) וַיֹּ֨אמֶר הַמֶּ֜לֶךְ לְהָמָ֗ן מַ֠הֵר קַ֣ח אֶת־הַלְּב֤וּשׁ וְאֶת־הַסּוּס֙ כַּאֲשֶׁ֣ר דִּבַּ֔רְתָּ וַֽעֲשֵׂה־כֵן֙ לְמָרְדֳּכַ֣י הַיְּהוּדִ֔י הַיּוֹשֵׁ֖ב בְּשַׁ֣עַר הַמֶּ֑לֶךְ אַל־תַּפֵּ֣ל דָּבָ֔ר מִכֹּ֖ל אֲשֶׁ֥ר דִּבַּֽרְתָּ׃ (יא) וַיִּקַּ֤ח הָמָן֙ אֶת־הַלְּב֣וּשׁ וְאֶת־הַסּ֔וּס וַיַּלְבֵּ֖שׁ אֶֽת־מָרְדֳּכָ֑י וַיַּרְכִּיבֵ֙הוּ֙ בִּרְח֣וֹב הָעִ֔יר וַיִּקְרָ֣א לְפָנָ֔יו כָּ֚כָה יֵעָשֶׂ֣ה לָאִ֔ישׁ אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֥ץ בִּיקָרֽוֹ׃
(6) So Haman came in. And the king said unto him: ‘What shall be done unto the man whom the king delighteth to honour?’—Now Haman said in his heart: ‘Whom would the king delight to honour besides myself?’— (7) And Haman said unto the king: ‘For the man whom the king delighteth to honour, (8) let royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and on whose head a crown royal is set; (9) and let the apparel and the horse be delivered to the hand of one of the king’s most noble princes, that they may array the man therewith whom the king delighteth to honour, and cause him to ride on horseback through the street of the city, and proclaim before him: Thus shall it be done to the man whom the king delighteth to honour.’ (10) Then the king said to Haman: ‘Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king’s gate; let nothing fail of all that thou hast spoken.’ (11) Then took Haman the apparel and the horse, and arrayed Mordecai, and caused him to ride through the street of the city, and proclaimed before him: ‘Thus shall it be done unto the man whom the king delighteth to honour.’
מיד לקח המן הלבוש והסוס והלך אצל מרדכי ושאל לו בשלום, אמ' לו מרדכי אין שלום אמ' יי לרשעים, אמ' לו המן קום לבוש פורפוריון של מלך, אמ' לו רשע אין אתה רואה כי אני לבוש שק ויושב על האפר ממה שעשית לי, אלא הוליכני לבית המרחץ ואחר כך אלבש פורפריון של מלך, . . . . . הלך הוא בעצמו בעל כרחו ונכנס עמו לבית המרחץ וגלח את ראשו ויצא והלבשו אמ' עלה ורכוב על הסוס
"Haman took the royal clothing and horse, and went to Mordecai.":
Haman said to him. Get up, and put on the purple clothing of the king. Mordecai said: Villain! Do you not see me? I am wearing sack cloth and ashes, the clothing of a mourner. [I am doing so because you pronounced the death of my people]. Take me to the bath-house, and then I will put on the kings purple clothing. Haman washed him and dressed him. Then, Haman said to him: Get up on and ride the horse. Mordecai said to him: I have been fasting; I have no strength to ride a horse. Haman lowered himself, and Mordecai put his foot upon his head, and mounted up upon the horse.
Rabbi Norman Cohen:
Purim’s masks may seem to conceal, if just for a moment, the chaos and pain of our present lives and enable us to escape this reality, but they may really offer us the chance to don serious masks of conscious determination to bring the light of the Divine into our world. Yes, God may not be mentioned in the entire book of Esther, and some have seen this as an intimation of the existence of sheer chaos in the world, where anarchy is at play. Yet, we must ask what lies beneath a story that intimates the absence of God and meaning, and the holiday of Purim, which is about frivolity and play.
Questions for Discussion:
1. How and when can dressing up allow us to reprieve from the stresses of life?
2. When in your life has changing your clothing been therapeutic?
3. How does Mordecai's story here offer an insight on why there is a tradition for dressing up during Purim?
4. Why do you think Mordecai, according to Midrash (Pirke D'rabbi Eliezer), has trouble transitioning from clothes of mourning to clothing of royalty? When have you made a stark transition from one style of clothing to another?
Wearing costumes and of concealing identity, is a recurrent theme throughout Purim. The king demands that Vashti parade around his party wearing her royal crown. When Esther and all the other candidates to become queen are brought to the palace, they are given their choice of clothing, jewelry and make-up to wear when presenting themselves to the king. After being chosen as queen, Esther conceals her identity as a Jew. Mordechai's identity as the one who saves the king's life remains hidden from the king -- until just the right moment. King Achashverosh orders Haman to dress Mordechai in royal garments and parade him through the streets of Shushan.
In Hebrew, Esther means "to hide or conceal." Although God appears to be absent from the story (not mentioned even once!), Jewish mystics have considered Purim to be holier than Yom Kippur! The Zohar plays on the words Megilat Esther (Scroll of Esther) and reads them as megilat (revealing) hester (the hidden). God is not mentioned, perhaps because the story takes place in exile where the fate of Israel appears to be determined by the random actions of non-Jewish kings like Achashveirosh. And when the people are saved it is through natural events and not supernatural miracles. In the Megillah just as in everyday life, God’s face remains hidden in the world around us and camouflaged as the story of our lives. We wear costumes and masks on Purim, because a mask “megilat hester” reveals the hidden. The mask reveals deep inner truth about a person in the very way that it conceals. So too if we look carefully the world can reveal deep inner truths about God in the very way that it conceals.
(יא) וַיֹּ֣אמֶר יַעֲקֹ֔ב אֶל־רִבְקָ֖ה אִמּ֑וֹ הֵ֣ן עֵשָׂ֤ו אָחִי֙ אִ֣ישׁ שָׂעִ֔ר וְאָנֹכִ֖י אִ֥ישׁ חָלָֽק׃ (יב) אוּלַ֤י יְמֻשֵּׁ֙נִי֙ אָבִ֔י וְהָיִ֥יתִי בְעֵינָ֖יו כִּמְתַעְתֵּ֑עַ וְהֵבֵאתִ֥י עָלַ֛י קְלָלָ֖ה וְלֹ֥א בְרָכָֽה׃ (יג) וַתֹּ֤אמֶר לוֹ֙ אִמּ֔וֹ עָלַ֥י קִלְלָתְךָ֖ בְּנִ֑י אַ֛ךְ שְׁמַ֥ע בְּקֹלִ֖י וְלֵ֥ךְ קַֽח־לִֽי׃ (יד) וַיֵּ֙לֶךְ֙ וַיִּקַּ֔ח וַיָּבֵ֖א לְאִמּ֑וֹ וַתַּ֤עַשׂ אִמּוֹ֙ מַטְעַמִּ֔ים כַּאֲשֶׁ֖ר אָהֵ֥ב אָבִֽיו׃ (טו) וַתִּקַּ֣ח רִ֠בְקָה אֶת־בִּגְדֵ֨י עֵשָׂ֜ו בְּנָ֤הּ הַגָּדֹל֙ הַחֲמֻדֹ֔ת אֲשֶׁ֥ר אִתָּ֖הּ בַּבָּ֑יִת וַתַּלְבֵּ֥שׁ אֶֽת־יַעֲקֹ֖ב בְּנָ֥הּ הַקָּטָֽן׃ (טז) וְאֵ֗ת עֹרֹת֙ גְּדָיֵ֣י הָֽעִזִּ֔ים הִלְבִּ֖ישָׁה עַל־יָדָ֑יו וְעַ֖ל חֶלְקַ֥ת צַוָּארָֽיו׃
Yaakov said to Rivka his mother: Here, Esav my brother is a hairy man, and I am a smooth man, perhaps my father will feel me-then I will be like a trickster in his eyes, and I will bring a curse and not a blessing on myself! His mother said to him: Let your curse be on me, my son! Only: listen to my voice and go, take them for me. He went and took and brought them to his mother, and his mother made a delicacy, such as his father loved. Rivka then took the garments of Esav, her elder son, the choicest ones that were with her in the house, and clothed Yaakov, her younger son; and with the skins of the goat kids, she clothed his hands and the smooth-parts of his neck. Then she placed the delicacy and the bread that she had made in the hand of Yaakov her son.
Rabbi Norman Cohen:
Jacob’s own confusion about his identity is palpable in the narrative, and the change of clothing both heightens the confusion and symbolizes it. Similarly, in Gulliver’s Travels, the author, Jonathan Swift, uses clothing to raise questions about the character’s identity. Gulliver pays extraordinary attention to his clothes throughout his journeys, always describing his garments in detail. His journey from England into new cultures is a journey into new clothing. But the clothing motif carries a deeper, more psychological meaning. Gulliver’s concern about his clothes may signal a deep-seated anxiety about his own identity, because he is refashioned in all the places he ventures to. He seems to lose a sense of who he essentially is. Significantly, the two moments when he is described as being naked—when he is the boy toy of the Brodingnagian maids and when he is assaulted by a Yahoo girl as he bathes—suggest more than his prudishness. Gulliver associates nakedness with his extreme vulnerability and how nonexistent he really feels.
Questions for Discussion
1. Why do you think Jacob pretends to be his brother?
2. Can Jacob's clothing really change who he is? When in the Torah does Jacob actually become comfortable with who he is?
3. When have your clothes made you look or feel like someone who you are really not?
(לח) וַיַּלְבֵּ֨שׁ שָׁא֤וּל אֶת־דָּוִד֙ מַדָּ֔יו וְנָתַ֛ן ק֥וֹבַע נְחֹ֖שֶׁת עַל־רֹאשׁ֑וֹ וַיַּלְבֵּ֥שׁ אֹת֖וֹ שִׁרְיֽוֹן׃ (לט) וַיַּחְגֹּ֣ר דָּוִ֣ד אֶת־חַ֠רְבּוֹ מֵעַ֨ל לְמַדָּ֜יו וַיֹּ֣אֶל לָלֶכֶת֮ כִּ֣י לֹֽא־נִסָּה֒ וַיֹּ֨אמֶר דָּוִ֜ד אֶל־שָׁא֗וּל לֹ֥א אוּכַ֛ל לָלֶ֥כֶת בָּאֵ֖לֶּה כִּ֣י לֹ֣א נִסִּ֑יתִי וַיְסִרֵ֥ם דָּוִ֖ד מֵעָלָֽיו׃
(38) [In preparing David to fight Goliath] Saul dressed David with his custom clothing, putting a brass helmet upon his head, a mail coat on his body (39) And David girded Saul's sword upon his armor, and he prepared to go. But when he tried to move, he couldn't. David said to Saul: "I cannot go with these; for I am not used to them." And David took them off.
Rabbi Norman Cohen:
Saul’s armor, in Hebrew called madim, was custom made for him, and he was head and shoulders taller than anyone in the Israelite camp. The term mad (and the more frequent middah) means “measure,” underscoring that they were tailored to Saul’s measurements. Middah, however, also means “characteristics” or “qualities,” indicating that the garments represented who Saul was, his essential nature. In this interpretive light, David took off the garments, refusing to assume Saul’s identity. He had to be his own person if he were to defeat Goliath and ensure the survival of God’s covenanted people. This was a clear anticipation that David would eventually replace Saul as king and establish his own monarchy. David simply could not assume Saul’s identity.
Question for Discussion:
1. Other than the size, What might David find problematic about using Saul's armor and sword?
2. When have you dressed in a way that made you feel not yourself?
3. When have you worn someone else's clothing? How did it make you feel?
ר' יהושע בן לוי אשכח לאליהו דהוי קיימי אפיתחא דמערתא דרבי שמעון בן יוחאי. . . . אמר ליה אימת אתי משיח אמר ליה זיל שייליה לדידיה והיכא יתיב אפיתחא דקרתא ומאי סימניה יתיב ביני עניי סובלי חלאים וכולן שרו ואסירי בחד זימנא איהו שרי חד ואסיר חד אמר דילמא מבעינא דלא איעכב אזל לגביה אמר ליה שלום עליך רבי ומורי . . . . א"ל לאימת אתי מר א"ל היום אתא לגבי אליהו א"ל מאי אמר לך א"ל שלום עליך בר ליואי א"ל אבטחך לך ולאבוך לעלמא דאתי א"ל שקורי קא שקר בי דאמר לי היום אתינא ולא אתא א"ל הכי אמר לך (תהלים צה, ז) היום אם בקולו תשמעו
Rabbi Yehoshua ben Levi once met the prophet Elijah, who was standing at the entrance to the tomb of Rabbi Shimon ben Yochai. Rabbi Yehoshua asked Elijah: "when will the Messiah come?" Elijah answered him: "Go and ask him yourself!" "Where can I find him," asked Rabbi Yehoshua. Elijah told him that the the Messiah sits in tattered clothing at the gate of the city (the place where the poor beg for money). "How will I be able to recognize him," asked Rabbi Yehoshua. Elijah told him that he will be sitting among the wretched who are afflicted with disease. While those around him will have exposed open sores, he wraps and unwraps one bandage at a time, making sure that he is covered. At any moment, he will be ready to redeem the world. Rabbi Yehoshua went and found him, and asked him: "when are you coming to redeem the world?" The Messiah answered, "Today!" Rabbi Yehoshua returned to Elijah and told him that "he lied to me, for he said that I'm coming today, and he has not come!" Elijah responded: "He meant today, if people will recognize me.
Questions for Discussion:
1. What is the significance of the Messiah sitting at the gates of the city?
2. What might the story be teaching about judging by what they are wearing?
3. Why does the Messiah always remain covered in bandages? What might the bandages be concealing?
4. When have you mistakenly made an assumption about someone based on their clothing?
(א) וּמִן־הַתְּכֵ֤לֶת וְהָֽאַרְגָּמָן֙ וְתוֹלַ֣עַת הַשָּׁנִ֔י עָשׂ֥וּ בִגְדֵי־שְׂרָ֖ד לְשָׁרֵ֣ת בַּקֹּ֑דֶשׁ וַֽיַּעֲשׂ֞וּ אֶת־בִּגְדֵ֤י הַקֹּ֙דֶשׁ֙ אֲשֶׁ֣ר לְאַהֲרֹ֔ן כַּאֲשֶׁ֛ר צִוָּ֥ה יי אֶת־מֹשֶֽׁה׃ (פ) (ב) וַיַּ֖עַשׂ אֶת־הָאֵפֹ֑ד זָהָ֗ב תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֥שׁ מָשְׁזָֽר׃ (ג) וַֽיְרַקְּע֞וּ אֶת־פַּחֵ֣י הַזָּהָב֮ וְקִצֵּ֣ץ פְּתִילִם֒ לַעֲשׂ֗וֹת בְּת֤וֹךְ הַתְּכֵ֙לֶת֙ וּבְת֣וֹךְ הָֽאַרְגָּמָ֔ן וּבְת֛וֹךְ תּוֹלַ֥עַת הַשָּׁנִ֖י וּבְת֣וֹךְ הַשֵּׁ֑שׁ מַעֲשֵׂ֖ה חֹשֵֽׁב׃ (ד) כְּתֵפֹ֥ת עָֽשׂוּ־ל֖וֹ חֹבְרֹ֑ת עַל־שְׁנֵ֥י קצוותו [קְצוֹתָ֖יו] חֻבָּֽר׃ (ה) וְחֵ֨שֶׁב אֲפֻדָּת֜וֹ אֲשֶׁ֣ר עָלָ֗יו מִמֶּ֣נּוּ הוּא֮ כְּמַעֲשֵׂהוּ֒ זָהָ֗ב תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ מָשְׁזָ֑ר כַּאֲשֶׁ֛ר צִוָּ֥ה יי אֶת־מֹשֶֽׁה׃ (ו) וַֽיַּעֲשׂוּ֙ אֶת־אַבְנֵ֣י הַשֹּׁ֔הַם מֻֽסַבֹּ֖ת מִשְׁבְּצֹ֣ת זָהָ֑ב מְפֻתָּחֹת֙ פִּתּוּחֵ֣י חוֹתָ֔ם עַל־שְׁמ֖וֹת בְּנֵ֥י יִשְׂרָאֵֽל׃ (ז) וַיָּ֣שֶׂם אֹתָ֗ם עַ֚ל כִּתְפֹ֣ת הָאֵפֹ֔ד אַבְנֵ֥י זִכָּר֖וֹן לִבְנֵ֣י יִשְׂרָאֵ֑ל כַּאֲשֶׁ֛ר צִוָּ֥ה יי אֶת־מֹשֶֽׁה׃ (פ) (ח) וַיַּ֧עַשׂ אֶת־הַחֹ֛שֶׁן מַעֲשֵׂ֥ה חֹשֵׁ֖ב כְּמַעֲשֵׂ֣ה אֵפֹ֑ד זָהָ֗ב תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֥שׁ מָשְׁזָֽר׃ (ט) רָב֧וּעַ הָיָ֛ה כָּפ֖וּל עָשׂ֣וּ אֶת־הַחֹ֑שֶׁן זֶ֧רֶת אָרְכּ֛וֹ וְזֶ֥רֶת רָחְבּ֖וֹ כָּפֽוּל׃ (י) וַיְמַלְאוּ־ב֔וֹ אַרְבָּעָ֖ה ט֣וּרֵי אָ֑בֶן ט֗וּר אֹ֤דֶם פִּטְדָה֙ וּבָרֶ֔קֶת הַטּ֖וּר הָאֶחָֽד׃ (יא) וְהַטּ֖וּר הַשֵּׁנִ֑י נֹ֥פֶךְ סַפִּ֖יר וְיָהֲלֹֽם׃ (יב) וְהַטּ֖וּר הַשְּׁלִישִׁ֑י לֶ֥שֶׁם שְׁב֖וֹ וְאַחְלָֽמָה׃ (יג) וְהַטּוּר֙ הָֽרְבִיעִ֔י תַּרְשִׁ֥ישׁ שֹׁ֖הַם וְיָשְׁפֵ֑ה מֽוּסַבֹּ֛ת מִשְׁבְּצ֥וֹת זָהָ֖ב בְּמִלֻּאֹתָֽם׃ (יד) וְ֠הָאֲבָנִים עַל־שְׁמֹ֨ת בְּנֵי־יִשְׂרָאֵ֥ל הֵ֛נָּה שְׁתֵּ֥ים עֶשְׂרֵ֖ה עַל־שְׁמֹתָ֑ם פִּתּוּחֵ֤י חֹתָם֙ אִ֣ישׁ עַל־שְׁמ֔וֹ לִשְׁנֵ֥ים עָשָׂ֖ר שָֽׁבֶט׃ (טו) וַיַּעֲשׂ֧וּ עַל־הַחֹ֛שֶׁן שַׁרְשְׁרֹ֥ת גַּבְלֻ֖ת מַעֲשֵׂ֣ה עֲבֹ֑ת זָהָ֖ב טָהֽוֹר׃ (טז) וַֽיַּעֲשׂ֗וּ שְׁתֵּי֙ מִשְׁבְּצֹ֣ת זָהָ֔ב וּשְׁתֵּ֖י טַבְּעֹ֣ת זָהָ֑ב וַֽיִּתְּנ֗וּ אֶת־שְׁתֵּי֙ הַטַּבָּעֹ֔ת עַל־שְׁנֵ֖י קְצ֥וֹת הַחֹֽשֶׁן׃ (יז) וַֽיִּתְּנ֗וּ שְׁתֵּי֙ הָעֲבֹתֹ֣ת הַזָּהָ֔ב עַל־שְׁתֵּ֖י הַטַּבָּעֹ֑ת עַל־קְצ֖וֹת הַחֹֽשֶׁן׃ (יח) וְאֵ֨ת שְׁתֵּ֤י קְצוֹת֙ שְׁתֵּ֣י הָֽעֲבֹתֹ֔ת נָתְנ֖וּ עַל־שְׁתֵּ֣י הַֽמִּשְׁבְּצֹ֑ת וַֽיִּתְּנֻ֛ם עַל־כִּתְפֹ֥ת הָאֵפֹ֖ד אֶל־מ֥וּל פָּנָֽיו׃ (יט) וַֽיַּעֲשׂ֗וּ שְׁתֵּי֙ טַבְּעֹ֣ת זָהָ֔ב וַיָּשִׂ֕ימוּ עַל־שְׁנֵ֖י קְצ֣וֹת הַחֹ֑שֶׁן עַל־שְׂפָת֕וֹ אֲשֶׁ֛ר אֶל־עֵ֥בֶר הָאֵפֹ֖ד בָּֽיְתָה׃ (כ) וַֽיַּעֲשׂוּ֮ שְׁתֵּ֣י טַבְּעֹ֣ת זָהָב֒ וַֽיִּתְּנֻ֡ם עַל־שְׁתֵּי֩ כִתְפֹ֨ת הָאֵפֹ֤ד מִלְמַ֙טָּה֙ מִמּ֣וּל פָּנָ֔יו לְעֻמַּ֖ת מֶחְבַּרְתּ֑וֹ מִמַּ֕עַל לְחֵ֖שֶׁב הָאֵפֹֽד׃ (כא) וַיִּרְכְּס֣וּ אֶת־הַחֹ֡שֶׁן מִטַּבְּעֹתָיו֩ אֶל־טַבְּעֹ֨ת הָאֵפֹ֜ד בִּפְתִ֣יל תְּכֵ֗לֶת לִֽהְיֹת֙ עַל־חֵ֣שֶׁב הָאֵפֹ֔ד וְלֹֽא־יִזַּ֣ח הַחֹ֔שֶׁן מֵעַ֖ל הָאֵפֹ֑ד כַּאֲשֶׁ֛ר צִוָּ֥ה יי אֶת־מֹשֶֽׁה׃ (כב) וַיַּ֛עַשׂ אֶת־מְעִ֥יל הָאֵפֹ֖ד מַעֲשֵׂ֣ה אֹרֵ֑ג כְּלִ֖יל תְּכֵֽלֶת׃ (כג) וּפִֽי־הַמְּעִ֥יל בְּתוֹכ֖וֹ כְּפִ֣י תַחְרָ֑א שָׂפָ֥ה לְפִ֛יו סָבִ֖יב לֹ֥א יִקָּרֵֽעַ׃ (כד) וַֽיַּעֲשׂוּ֙ עַל־שׁוּלֵ֣י הַמְּעִ֔יל רִמּוֹנֵ֕י תְּכֵ֥לֶת וְאַרְגָּמָ֖ן וְתוֹלַ֣עַת שָׁנִ֑י מָשְׁזָֽר׃ (כה) וַיַּעֲשׂ֥וּ פַעֲמֹנֵ֖י זָהָ֣ב טָה֑וֹר וַיִּתְּנ֨וּ אֶת־הַפַּֽעֲמֹנִ֜ים בְּת֣וֹךְ הָרִמֹּנִ֗ים עַל־שׁוּלֵ֤י הַמְּעִיל֙ סָבִ֔יב בְּת֖וֹךְ הָרִמֹּנִֽים׃ (כו) פַּעֲמֹ֤ן וְרִמֹּן֙ פַּעֲמֹ֣ן וְרִמֹּ֔ן עַל־שׁוּלֵ֥י הַמְּעִ֖יל סָבִ֑יב לְשָׁרֵ֕ת כַּאֲשֶׁ֛ר צִוָּ֥ה יי אֶת־מֹשֶֽׁה׃ (ס) (כז) וַֽיַּעֲשׂ֛וּ אֶת־הַכָּתְנֹ֥ת שֵׁ֖שׁ מַעֲשֵׂ֣ה אֹרֵ֑ג לְאַהֲרֹ֖ן וּלְבָנָֽיו׃ (כח) וְאֵת֙ הַמִּצְנֶ֣פֶת שֵׁ֔שׁ וְאֶת־פַּאֲרֵ֥י הַמִּגְבָּעֹ֖ת שֵׁ֑שׁ וְאֶת־מִכְנְסֵ֥י הַבָּ֖ד שֵׁ֥שׁ מָשְׁזָֽר׃ (כט) וְֽאֶת־הָאַבְנֵ֞ט שֵׁ֣שׁ מָשְׁזָ֗ר וּתְכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י מַעֲשֵׂ֣ה רֹקֵ֑ם כַּאֲשֶׁ֛ר צִוָּ֥ה יי אֶת־מֹשֶֽׁה׃ (ס) (ל) וַֽיַּעֲשׂ֛וּ אֶת־צִ֥יץ נֵֽזֶר־הַקֹּ֖דֶשׁ זָהָ֣ב טָה֑וֹר וַיִּכְתְּב֣וּ עָלָ֗יו מִכְתַּב֙ פִּתּוּחֵ֣י חוֹתָ֔ם קֹ֖דֶשׁ לַיהוָֽה׃ (לא) וַיִּתְּנ֤וּ עָלָיו֙ פְּתִ֣יל תְּכֵ֔לֶת לָתֵ֥ת עַל־הַמִּצְנֶ֖פֶת מִלְמָ֑עְלָה כַּאֲשֶׁ֛ר צִוָּ֥ה יי אֶת־מֹשֶֽׁה׃
(1) And of the blue, and purple, and scarlet, they made plaited garments, for ministering in the holy place, and made the holy garments for Aaron, as the LORD commanded Moses. (2) And he made the ephod of gold, blue, and purple, and scarlet, and fine twined linen. (3) And they did beat the gold into thin plates, and cut it into threads, to work it in the blue, and in the purple, and in the scarlet, and in the fine linen, the work of the skilful workman. (4) They made shoulder-pieces for it, joined together; at the two ends was it joined together. (5) And the skilfully woven band, that was upon it, wherewith to gird it on, was of the same piece and like the work thereof: of gold, of blue, and purple, and scarlet, and fine twined linen, as the LORD commanded Moses. (6) And they wrought the onyx stones, inclosed in settings of gold, graven with the engravings of a signet, according to the names of the children of Israel. (7) And he put them on the shoulder-pieces of the ephod, to be stones of memorial for the children of Israel, as the LORD commanded Moses. (8) And he made the breastplate, the work of the skilful workman, like the work of the ephod: of gold, of blue, and purple, and scarlet, and fine twined linen. (9) It was four-square; they made the breastplate double; a span was the length thereof, and a span the breadth thereof, being double. (10) And they set in it four rows of stones: a row of carnelian, topaz, and smaragd was the first row. (11) And the second row, a carbuncle, a sapphire, and an emerald. (12) And the third row, a jacinth, an agate, and an amethyst. (13) And the fourth row, a beryl, an onyx, and a jasper; they were inclosed in fittings of gold in their settings. (14) And the stones were according to the names of the children of Israel, twelve, according to their names, like the engravings of a signet, every one according to his name, for the twelve tribes. (15) And they made upon the breastplate plaited chains, of wreathen work of pure gold. (16) And they made two settings of gold, and two gold rings; and put the two rings on the two ends of the breastplate. (17) And they put the two wreathen chains of gold on the two rings at the ends of the breastplate. (18) And the other two ends of the two wreathen chains they put on the two settings, and put them on the shoulder-pieces of the ephod, in the forepart thereof. (19) And they made two rings of gold, and put them upon the two ends of the breastplate, upon the edge thereof, which was toward the side of the ephod inward. (20) And they made two rings of gold, and put them on the two shoulder-pieces of the ephod underneath, in the forepart thereof, close by the coupling thereof, above the skilfully woven band of the ephod. (21) And they did bind the breastplate by the rings thereof unto the rings of the ephod with a thread of blue, that it might be upon the skilfully woven band of the ephod, and that the breastplate might not be loosed from the ephod; as the LORD commanded Moses. (22) And he made the robe of the ephod of woven work, all of blue; (23) and the hole of the robe in the midst thereof, as the hole of a coat of mail, with a binding round about the hole of it, that it should not be rent. (24) And they made upon the skirts of the robe pomegranates of blue, and purple, and scarlet, and twined linen. (25) And they made bells of pure gold, and put the bells between the pomegranates upon the skirts of the robe round about, between the pomegranates: (26) a bell and a pomegranate, a bell and a pomegranate, upon the skirts of the robe round about, to minister in; as the LORD commanded Moses. (27) And they made the tunics of fine linen of woven work for Aaron, and for his sons, (28) and the mitre of fine linen, and the goodly head-tires of fine linen, and the linen breeches of fine twined linen, (29) and the girdle of fine twined linen, and blue, and purple, and scarlet, the work of the weaver in colours; as the LORD commanded Moses. (30) And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like the engravings of a signet: HOLY TO THE LORD. (31) And they tied unto it a thread of blue, to fasten it upon the mitre above; as the LORD commanded Moses.