Midrash sobre Exodo 28:38

(Fol. 12a) It was taught in the academy of R. Ishmael: "A man may go out with Tephilin on Friday when it is almost dark." Why? For Rabba b. Huna said: "We conclude that a man must feel his Tephilin every now and then, by the rule of a fortiori (from minor to major), concerning the Tzitz; If with respect to the Tzitz in which God's name is mentioned but once, the Torah says (Ex. 28, 38.) And it shall be upon his forehead always so that he shall not escape his attention from it; how much more should a man feel the Tephilin in which God's name is mentioned many times? Hence [by feeling it] he will remind himself of the time when he has to remove it." It is taught that R. Chanania said: "A man must examine the pockets of his garments on Friday evening when it is getting dark." R. Joseph said: "This is a most important traditional law concerning the Sabbath."

Another matter: “Behind your braid your hair is like a flock of goats that streams down [shegaleshu] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [shegelashtem], I rendered a memorial for the nations of the world. Which is this? This is the Temple, as it is stated: “You are awesome, God, from Your Temple” (Psalms 68:36). From where does awe emerge? Is it not from the Temple? This is what it says: “You shall observe My Sabbaths and you shall revere My Sanctuary” (Leviticus 26:2) – as it is sanctified in its destruction just as it was sanctified while it was built. The matters can be inferred a fortiori: If to His Temple the Holy One blessed be He did not show favor, when He will come to exact punishment upon its destroyers all the more so.
What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, these are the vestments of the High Priesthood, as we learned there:⁴¹Yoma 71b The High Priest serves in eight vestments and the common [priest] in four: tunic, trousers, mitre, and sash. The High Priest adds beyond these the breastplate, ephod, robe, and the sacred frontplate.
The tunic would atone for murderers, just as it states: “They dipped the tunic in blood” (Genesis 37:31); some say for those who don garments of diverse kinds, just as it states: “He made for him a fine tunic” (Genesis 37:3).⁴²This verse refers to the tunic that Jacob made for Joseph. According to one opinion, it contained wool and linen (see Bereshit Rabba 84:8). At the very least, its stripes could be reminiscent of different types of materials. The midrash takes this as an allusion to the fact that the tunic of the High Priest atones for the transgression of diverse kinds. The trousers atone for forbidden sexual relations, just as it states: “Make them linen trousers to cover the flesh of their nakedness” (Exodus 28:42). The mitre atones for the haughty, just as you say: “You shall place the mitre on his head” (Exodus 29:6). For what did the sash atone? For those with criminal thoughts.⁴³Apparently text should be added here such that this sentence reads: For thieves, and some say for criminal thoughts (see Vayikra Rabba 10:6). The reason for the one who says for the thieves, it is because it was hollow, corresponding to thieves who perform their actions clandestinely.⁴⁴There was space inside the sash, like a secret hiding place. According to the one who says it was for criminal thoughts, Rabbi Levi said: It was thirty-two cubits long, and he would twist it to this side and that.⁴⁵He would wrap it all the way around himself multiple times, representing the twisted thoughts of those with criminal and dishonest intent. The breastplate would atone for those who distort justice, just as it says: “You shall place in the breastplate of judgment” (Exodus 28:30). The ephod would atone for idol worshippers, just as it says: “No ephod and no terafim” (Hosea 3:4).⁴⁶Terafim are household idols. The robe would atone for evil speech. Rabbi Simon [said] in the name of Rabbi Yonatan of Beit Guvrin: There are two items for which there was no atonement⁴⁷No offering designated to atone for it. but the Torah designated atonement for them, and these are: Evil speech and one who murders unwittingly. There was no atonement for evil speech, but the Torah designated atonement for it: the bell of the robe, as it is stated: “It shall be upon Aaron to serve, and its sound shall be heard…” (Exodus 28:35). Let the sound come and atone for the sound of evil speech. There was no atonement for one who murders unwittingly, but the Torah designated atonement for it, this is the death of the High Priest, as it stated: “He shall dwell in it until the death of the High Priest” (Numbers 35:25). The frontplate would atone for the impudent, and there is one who says for the blasphemers. The one who says for the impudent, just as it says: “On Aaron’s forehead [metzaḥ]” (Exodus 28:38), and below it says: “Yet you had the impudence [metzaḥ] of a harlot…” (Jeremiah 3:3). According to the one who says for the blasphemers, “it shall be on his forehead always” (Exodus 28:38), and below it says: “the stone penetrated his forehead” (I Samuel 17:49).⁴⁸The stone shot by David penetrated the forehead of Goliath, who had blasphemed God.
It is written: “He fell on his face to the ground” (I Samuel 17:49). Why is it that “he fell on his face”?⁴⁹The force of the stone to his forehead should have caused him to fall backward. Rather, initially you learn: “His height was six cubits and one span” (I Samuel 17:4) – so that this righteous one will not be inconvenienced to walk his entire height, therefore, it is written: “He fell on his face to the ground.”⁵⁰Divine providence had Goliath fall forward so that David would not have to walk too far in order to cut off his head. Rabbi Huna said: It is because Dagon his god was engraved on his heart, to fulfill what is stated: “I will cast your carcasses upon the carcasses of your idols” (Leviticus 26:30).
Another matter: “He fell on his face to the ground” (I Samuel 17:49) – Rabbi said: So that the disgusting mouth that cursed and blasphemed would be hidden [in the ground], like that which is stated: “Hide them in the dust together” (Job 40:13). Alternatively, “he fell on his face to the ground” – so that this righteous one would not have a troubled mind.⁵¹He would be certain that Goliath no longer posed a danger even though he was not yet dead. Alternatively, “he fell on his face” – so that this righteous one would come and step on [the back of] his neck, to fulfill what is stated: “You will trample their high places” (Deuteronomy 33:29).
“That have come up from bathing” (Song of Songs 4:2) – they atone for Israel. “That are all paired” (Song of Songs 4:2) – these are the two braided chains of gold that emerge from the midst of the breastplate and appeared from its midst like two tassels. “And there is none missing among them” (Song of Songs 4:2) – that not one of them was tattered. “Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the sacred crown.⁵²This is a reference to the blue threads that passed over the head of the High Priest and fastened the frontlet to his forehead. “Your speech is lovely” (Song of Songs 4:3) – this is the frontplate.
Rabbi Yonatan was ascending to pray in Jerusalem. When he reached a certain Pelatinus,⁵³This is a reference to Mount Gerizim, which the Cuthites and Samaritans considered sacred. a certain Cuthite encountered him. He said to [Rabbi Yonatan]: ‘Where are you going?’ [Rabbi Yonatan]said to him: ‘To pray in Jerusalem.’ He said to [Rabbi Yonatan]: ‘Would it not be preferable for you to ascend and pray on this blessed mountain and not pray in those ruins [in Jerusalem]?’ [Rabbi Yonatan] said to him: ‘Why is this mountain blessed?’ He said to [Rabbi Yonatan]: ‘Because it was not flooded with the Flood waters.’ That is what people say: The Land of Israel was not flooded with the Flood waters. An answer slipped the mind of Rabbi Yonatan at that moment and he did not respond to him. His donkey driver said to him: ‘Rabbi, allow me, and I will respond to him.’ He said to him: ‘Respond to him.’ He said to that Cuthite: ‘This mountain, what do you consider it? If it is one of the high mountains, is it not written: “All the high mountains were covered” (Genesis 7:19)? If it is one of the low mountains, it is written: “Fifteen cubits upward the waters intensified, and the mountains were covered” (Genesis 7:20). The verse did not address the low mountains. If regarding the high mountains it is written: “All the mountains were covered,” all the more so regarding the low ones.’ At that moment the Cuthite fell silent and was unable to find a response. At that moment, Rabbi Yonatan dismounted and drove his donkey driver three mil, and he read in his regard three verses: “You will be the most blessed of all the peoples; there will be no male or female infertile among you or among your animals” (Deuteronomy 7:14), even among those of you who work with animals; and this: “Any weapon crafted against you will not succeed…” (Isaiah 54:17); and this: “your temple is like a pomegranate slice [rakatekh]” (Song of Songs 4:3) – even the empty [reikan] among Israel is packed with answers like a pomegranate. “Behind your braid [letzamatekh]” – and it goes without saying regarding the modest and the fervent [metzumatin] among you.

(Fol. 88b) R. Anani b. Sasson said: "Why has the section of sacrifices been joined [in the Scripture] closely to the section of the priestly garments? To teach thee just as the sacrifices make atonement, so also do the priestly garments make atonement. The [priest's] checkered coat atones for murder, as it is said (Gen. 37, 39) And they slaughtered a he-goat and dipped the coat in blood; the breeches atone for whoredom, as it is said (Ex. 25, 42) And thou shalt make them linen breeches to cover the flesh of their nakedness; the mitre atones for pride. This is explained by R. Chanina: 'Let the mitre come which the priest wears upon the head and atone for the sin committed through the head (pride).' The girdle atones for evil thoughts; it atones for the very thing it rests upon; the breastplate atones for injustice, as it is said (Ib. ib. 15) And thou shalt make the breastplate of judgment. And Ephod atones for idolatry, as it is said (Hos. 3, 4) And without an ephod or teraphim. The robe atones for slander. Whence do we infer this? Said R. Chanina: 'Let the robe, which gives forth a voice [through its bells] come and atone for the sin that comes through the voice.' The golden plate atones for impudence; for concerning the plate it is written (Ex. 28, 38) And it shall be always upon his forehead, and concerning impudence it is written (Jer. 3, 3) Yet thou hadst a harlot's forehead." Is this so indeed? Has not R. Joshua b. Levi said: "For two things we do not find an atonement in the sacrifices; we find, however, an atonement for them in another place, and the two things are: Murder and slander. Murder is atoned through the breaking of the heifer's neck and slander, through the incense; for R. Chanania was taught: Whence do we infer that the incense possesses the faculty of making atonement? It is said (Num. 17, 12) And he put on the incense, and made atonement for the people, and again it was taught in the college of R. Ishmael: For which sin does the incense atone? For slander; let the quiet thing (incense) come and atone for sins committed in the quiet. Hence there is a contradiction concerning the atonement for murder, and concerning the atonement for slander [for in the former Baraitha it states that the incense and the heifer caused their atonement]. The contradiction concerning murder is not difficult to explain, for the former deals with an instance where the murder is recognized [hence the increase] but the latter deals with an instance where the murderer is not recognized. If the murderer is recognized then why the incense; rather should the murderer be executed? It deals with a case where although the murderer was cautious yet he was not legally warned [aganist his act]. The contradiction concerning slander is also not difficult to explain, for the latter atones for slander committed in secrecy, while the former deals with slander committed publicly.

9) "and it shall be acceptable for him to make atonement for him" — with that which effects atonement. And what is it that effects atonement? The blood, as it is written (Vayikra 17:11): "For it is the blood which atones for the soul." This tells me only (of atonement being effected by) the blood of a clean (i.e., undefiled) animal. Whence is it derived (that atonement is likewise effected by) the blood of an unclean animal? When it is written (Shemoth 28:38): "And Aaron shall atone (by means of the headplate [the tzitz] for the sin of the holy things," which sin does he atone for? If that of piggul (abuse of offerings), it is stated in that regard (Shemoth 7:18): "It (the offering) shall not be credited to him." If that of nothar (left-over offerings), it is stated in that regard (Shemoth 7:18): "It shall not be accepted." Which sin does he atone for? That of tumah (defilement), whose like (i.e., tumah) was permitted in a communal offering.

9) Because it is written of the tzitz (the frontlet) (Shemoth 28:38) "And it shall be on his forehead always for acceptance for them before the L–rd," I might think that he could enter with it (even) into the holy of holies; it is, therefore, written "linen" — and not with the tzitz.

10) This tells me [(that the tzitz conciliates)] only in respect to the blood. Whence do we derive the same for the fistful, the frankincense, the meal-offering of the Cohanim, the meal-offering of the anointed high-priest, and the libation meal-offering? (that if they were offered in a state of uncleanliness, the tzitz conciliates) From (Shemoth, Ibid.): "for all the gifts of their consecrations." This tells me only of men. Whence is it derived that the same applies with women? It tells me only of Israelites. Whence is it derived that the same applies with proselytes and with bondsmen? It is, therefore, written — in addition — "which they shall consecrate." Since we find that only the blood effects atonement, what is the intent of "And he shall place his hand … and it shall be acceptable"? To teach us that if he treated semichah lightly (and did not perform it), it is as if there were no atonement. R. Shimon says (Ibid.): "to make atonement alav" (lit., "upon him"). What is "upon him" (i.e., if he said: "A burnt-offering upon me"), he must make restitution (if it died or were stolen). And, what is not "upon him" (i.e., if he said: "Let this be a burnt-offering"), he need not make restitution.

... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)

(Bamidbar 15:15) "The congregation (— one statute shall there be for you, etc."): This (Ibid. 2, "the sons of Israel") tells one only of the men (as bringing libations). Whence do I derive (the same for) the women? From "the congregation." "One statute shall there be for you and for the stranger that sojourns (among you"): Because this speaks of Israel, the proselytes must be (specially) included. "an everlasting statute unto your generations": that this (the libations) obtain in all the generations. "As you, thus shall the stranger be before the L-rd": What is the intent of this? From (Shemot 28:38) "And it (the head-plate) shall be on his (Aaron's) forehead always for acceptance for them before the L-rd," I might think that this applied only to (native-born) Israelites. Whence do I derive (the same for) proselytes? From "As you, thus shall the stranger be before the L-rd." (Ibid. 16) "One Torah and one judgment shall there be for you and for the stranger who sojourns among you": Scripture hereby likens the proselyte to the native-born in respect to all the mitzvoth of the Torah.