According to the description in Exodus, this breastplate was attached to the ephod by gold chains / cords tied to the gold rings on the ephod's shoulder straps, and by blue ribbon tied to the gold rings at the belt of the ephod.
32.
According to the description in Exodus, this breastplate was attached to the ephod by gold chains / cords tied to the gold rings on the ephod's shoulder straps, and by blue ribbon tied to the gold rings at the belt of the ephod.
33.
Bezalel, Oholiab, and their coworkers made the Kohen | priests vestments, the ephod, the breastpiece, the robe, the tunics of fine linen, and the frontlet inscribed Holy to the Lord & mdash; just as God had commanded Moses.
34.
These historical connections go back to the time of Temple worship, when the same kinds of stones were set in the golden Kohen Gadol, and on the Ephod the names of each of the twelve tribes of Israel were inscribed on a particular type of stone.
35.
Some of the most learned scholars of the generation were Hasidim of Belz, such as Rabbi Sholom Mordechai Schwadron ( Maharsham ) and Rabbi Chanoch Dov Padwa ( " Cheishev Ho'ephod " ), who was very close to Rebbe Aharon of Belz.
36.
Each of the two onyx stones on the shoulder-pieces of the high priest s ephod was engraved with the names of six different tribes of Israel, and each of the 12 precious stones that adorned his breastpiece was engraved with the name of one of the tribes.
37.
According to the Copper Scroll, the next items he will find as he digs deeper into the site will be the Ephod, Urim and Thummim of the Old Testament, the ashes of the Red Heifer, and, finally, the Tent of the Tabernacle and Ark of the Covenant.
38.
The Book of Exodus describes the " me'il " ( " robe of the ephod " ) worn by the high priest as having pomegranates embroidered on the hem, alternating with golden bells which could be heard as the high priest entered and left the Holy of Holies.
39.
Where the biblical text elsewhere describes an Ephod being used for divination, scholars presume that it is referring to use of the Urim and Thummim in conjunction with the Ephod, as this seems to be intimately connected with it; similarly where non-prophets are portrayed as " asking"
40.
Where the biblical text elsewhere describes an Ephod being used for divination, scholars presume that it is referring to use of the Urim and Thummim in conjunction with the Ephod, as this seems to be intimately connected with it; similarly where non-prophets are portrayed as " asking"
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