English translation — תצוה א

Talk 1<pg>156</pg>

A.

At the end of the laws of "The Vessels of the Sanctuary and Those Who Serve in It"<sup>1</sup>

(At the conclusion of the chapters on the priestly garments)<sup>2</sup>

The Rambam writes: This that you find in the words of the prophets that the priests would gird a linen ephod

("Eighty-five men bearing a linen ephod"<sup>3</sup>),

They were not high priests,

For the ephod of the high priest is not a linen ephod.

And even the Levites would gird it,

For Samuel the prophet was a Levite and it is stated about him<sup>4</sup>

A boy girded with a linen ephod.

But this ephod was girded by the sons of the prophets and whoever was fit for the holy spirit to rest upon him, to make known that he has reached the level of a high priest who speaks through the ephod and the breastplate with the holy spirit<sup>5</sup>.

And we need to understand:

The book of the Rambam is rulings of laws "halachos halachos"⁶

— if so, why did the Rambam write at the conclusion of Hilchos Klei HaMikdash "This that you find in the words of the prophets that the priests would gird a linen ephod, they were not high priests etc.",

which superficially has no relevance to halacha

(And if because his way is to conclude every book of the books of the Yad with words of ethics and good traits⁷

— behold, this conclusion is not from these matters),

rather it is an explanation and elucidation of "the words of the prophets"

(that what is said "eighty-five men bearing a linen ephod",

the intention is not to high priests etc.),

which superficially has no place in the book of the Yad?

In Kesef Mishneh here: "He wrote thus so that it should not be difficult for us how it is written<sup>8</sup>

regarding Achimelech son of Achituv, chapter 5, priests girded with a linen ephod."

But it is not understood

[In addition to this that it is not the concern of the Rambam in his book Yad to settle and explain verses in Tanach<sup>9</sup>,

behold also]

— if you say that the intention of the Rambam is to align his words with the Scriptures

(that the linen ephod mentioned in the words of the prophets is not the ephod of the High Priest)

— he should have brought this matter above,

in the previous chapter<sup>10</sup>,

in the place where the discussion is about the details of the laws of making the ephod<sup>11</sup>?

<pg>157</pg>

Also the lengthy language of the Rambam here clearly indicates that his intention is not

(only)

to explain that the linen ephod mentioned in the words of the prophets is not from the priestly garments

(ephod of the High Priest)

— because:

(a)

According to this, that the innovation of this law is that a linen ephod is not the ephod of the High Priest — why does the Rambam continue to explain that what the sons of the prophets girded with a linen ephod is in order "to make known that this one has attained the level of High Priest",

i.e. an opposite emphasis from the content of the law that a linen ephod is not related to the ephod of the High Priest¹²?

(b)

The Rambam brings his proof from this that "even the Levites would gird it, for Samuel the prophet was a Levite and it is said of him 'a boy girded with a linen ephod'" — at first glance he should have brought a stronger proof,

from what is written¹³

and David was girded with a linen ephod,

who was not from the tribe of Levi at all

(which proves even more that a linen ephod is not related to the ephod of the High Priest)¹⁴.

B.

And therefore it seems that the intention of the Rambam is not

(only)

to resolve a question from "words of the prophets,"

but rather to explain a matter of halachah:

What the Rambam said "an ephod of linen..

the sons of the prophets would gird themselves with it" — it can be said,

that his intention in this is to say that there is

(a definition of)

halachah upon the sons of the prophets

(to gird an ephod of linen,

and by this)

"to make known that this has reached the level of the High Priest who speaks through the ephod and the choshen by the holy spirit."

And this will be understood based on what the Rambam wrote in Hilchos Yesodei HaTorah<sup>15</sup>

that "the prophet stands..

to inform us of things that are destined to be in the world..

and even the needs of an individual He informs him,

as with Saul who lost a lost item and went to the prophet to inform him of its place".

Therefore,

in order that Bnei Yisrael would know who is the prophet to whom they should turn for their needs,

the disciples of the prophets would gird themselves with a linen ephod,

"to inform that this one has attained the level of a Kohen Gadol who speaks..

with the Holy Spirit",

so that then all of Israel could ask him etc.<sup>16</sup>.

And this is the explanation of the sequence of topics in the Rambam here:

After explaining the details of the laws of the Urim and Tumim <pg>158</pg>

water¹⁷,

"How one asks

(by the Urim and Tumim)

the kohen stands etc.'",

And that "they are not inquired of for a commoner, but only for a king, or for a court, or for one whom the public need is for" — he adds that there is another manner of inquiry: "a linen ephod..

The sons of the prophets would gird themselves with it, and whoever was worthy that the Holy Spirit should rest upon him to make known that the time had come..

to the level of the High Priest who speaks through the ephod and the breastplate by the Holy Spirit" — since "they are not inquired of

(by the Urim and Tumim in the ephod and breastplate)

for a commoner",

therefore the sons of the prophets needed to gird themselves with a linen ephod,

"to make known" that they had attained "the level of the High Priest who speaks..

by the Holy Spirit",

And each one of Israel can ask them about all matters and even individual needs.

And based on this, the reason is understood why the Rambam did not bring from this that David was girded with a linen ephod — because the girding of the "linen ephod" of David was in connection with the bringing up of the ark¹⁸

and not in relation to the matter of prophecy

("to make known that this reached the level of the High Priest who speaks..

by the Holy Spirit" so that they could ask of him)

— rather he brings the proof from Samuel the prophet,

to whom Saul went when he lost his lost item to make known to him its place,

that this is not related to the Urim and Thummim but to a prophet¹⁹.

3.

But still it is not understood:

This halacha regarding "the sons of the prophets" and one who is worthy that the holy spirit rest upon him — seemingly belongs to the laws of the Foundations of the Torah²⁰,

where the details of the laws of prophecy are explained,

the ways of prophecy and the conduct of the prophet, etc.,

and also the matters that he informs the children of Israel

(as above)

— and why did the Rambam write it in the Laws of the Vessels of the Temple and the Laws of the Priesthood?

And although in the wearing of the linen ephod there is a resemblance to the wearing of the ephod of the High Priest,

to the extent that this indicates that "this one has reached the level of the High Priest who speaks...

by the holy spirit" — this itself requires explanation: what is the reason for the necessity to connect the level of the prophet and one who is worthy that the holy spirit rest upon him

(and consequently can inform "things that are destined to be")

with the level of the High Priest "who speaks through the ephod and the breastplate by the holy spirit"²¹?

And one could say,

that this is in accordance with the opinion of the Rambam regarding the definition of the Urim and Tumim,

as will be explained below.

<pg>159</pg>

4.

Explanation of the matter:

In the manner of the answer of the Urim and Thummim it is stated in the Gemara<sup>22</sup>

: Rabbi Yishmael says they protrude

(the letters protrude,

such as an Ayin from Shimon, a Lamed from Levi, a Hei from Yehudah — to say "ascend",

and each one does not move from its place but protrudes in its place and he

(the Kohen)

combines them<sup>23</sup>),

Rabbi Akiva says they combine

(from themselves they combine),

and it asks in the Gemara "Any Kohen who does not speak with the Holy Spirit and the Shechinah does not rest upon him, we do not inquire of him, for behold Tzadok asked and it ascended for him, and Evyatar asked and it did not ascend for him",

and it answers in the Gemara "Assistance they would assist with their arrangement".

And Rashi explains "A Kohen with the Urim and Thummim, therefore if the Kohen was fit and worthy for the Shechinah to rest upon him, the letters protrude or combine through him when they inquire of it, and if not, they do not protrude and do not combine".

Behold, Rashi holds that the letters themselves would protrude or combine if the Kohen was fit.

However the Rambam<sup>24</sup>

wrote "The Holy Spirit clothes the Kohen and he looks at the Choshen and sees in it in a prophetic vision 'ascend' or 'do not ascend' in the letters that protrude from the Choshen opposite his face",

and that is, he holds that the letters were not protruding literally but in a prophetic vision<sup>25</sup>

(and according to this approach the Gemara's answer is as its simple meaning,

that if the Kohen is not fit he sees nothing in the prophetic vision).

And from this it is understood,

that according to Rashi's view, the answer of the Urim and Thummim belongs to the body of the Urim and Thummim themselves,

that the letters themselves protrude or combine.

But not so according to the view of the Rambam, the answer of the Urim and Thummim is not a matter that belongs to the body of the letters of the Choshen,

but rather it is only an assisting thing,

which arouses the revelation of prophecy of the Kohen Gadol.

And according to this it seems,

that according to the Rambam, the question and the answer through the Urim and Thummim of the Kohen Gadol is not a detail of the matters of priesthood in it, but rather a category and level in itself,

that the Kohen Gadol has yet another matter,

which is the Holy Spirit and prophecy that is in him.

But from this that the Rambam wrote before this²⁶

"They made in the Second Temple Urim and Tumim in order to complete eight garments²⁷

And even though they were not inquired through them",

It is proven that he holds that the Urim and Tumim is a part of the priestly garments themselves²⁸

(And not according to the opinion<pg>160</pg>

Those who say²⁹

That the Urim and Tumim are not from the priestly garments, but rather they are the explicit name or holy names that are placed inside the Choshen and the Ephod, and also without the names the priestly garments are not lacking³⁰),

And thus it is found that the Urim and Tumim are a part and detail of the matter of the priesthood and priestly garments³¹

(That is — the completeness of the priesthood and priestly garments as it is with the Kohen Gadol when he is dressed in eight garments),

That this is not a matter of prophecy, but rather service and work of the priesthood.

And it must be said that according to the Rambam, there is in the definition of High Priest

(and his priestly garments)

— two&lt;pg&gt;161&lt;/pg&gt;

matters: a)

the service and work of the High Priesthood,

b)

the superiority of the High Priest in the level of prophecy and holy spirit&lt;sup&gt;32&lt;/sup&gt;,

that also this detail

(the second),

the superiority of the High Priest as a prophet,

is part of the definition of High Priesthood and belongs to the priestly garments&lt;sup&gt;33&lt;/sup&gt;.

And this is the content of the two matters that we find in the אות: a)

one of the priestly garments,

b)

the borrowing of them,

the matter of prophecy

(of the Kohen Gadol).

5.

And with this is understood what the Rambam continues in a law by itself regarding the wearing of a linen ephod by the sons of the prophets — "This that you find in the words of the prophets, that the priests would gird a linen ephod, they were not high priests etc. but this ephod was girded by the sons of the prophets and one who is fit that the Holy Spirit should rest upon him, to inform that he has reached the level of the Kohen Gadol who speaks through the ephod and the breastplate with the Holy Spirit" —

His intention in this: after he explained previously,

that the matter of speech through the holy spirit of the Oral Torah is a definition in the High Priest and the priestly garments — he continues to explain,

that something similar to this is also among the disciples of the prophets,

that they too reached this level that they can speak "with the holy spirit",

that the function of a prophet is not only to announce future events etc. and the like for the benefit of Israel,

but like the High Priest whose function is a servant to God³⁴,

And therefore there is also among them a garment similar to the ephod of the Kohen Gadol.

And it can be said that therefore the Rambam is precise and elaborates "the level of the Kohen Gadol who speaks by means of the ephod and the breastplate with the holy spirit" — and he did not write briefly

(as his language previously³⁵)

"the level of the Kohen Gadol who speaks with the holy spirit"³⁶

— to explain,

that speaking with the holy spirit is not a peripheral matter

(an additional matter)

in the Kohen Gadol,

but rather this pertains to the definition of the priesthood that is in him

(as above),

and consequently to the priestly garments — "speaks by means of the ephod and the breastplate with the holy spirit"; and from this it follows that also in every prophet

(and one who is fit for the holy spirit to rest upon him)

who is also like a kind of definition of Kohen Gadol,

there is in him the law of wearing an ephod,

except that it is not an ephod of the Kohen Gadol but an ephod of linen³⁷.

6.

And behold, according to the above, that the girding of the ephod by the sons of the prophets is akin to the wearing of the ephod of the Kohen Gadol,

which is a category in the priesthood — one must explain the reason that the sons of the prophets would specifically gird a linen ephod.

For one could say,

that this is not only to inform that they are not High Priests,

but rather

(also)

for superiority,

because their linen ephod is connected specifically with the linen garments that the Kohen Gadol wears on Yom Kippur.

And the explanation of this:

Even though in the Book of the Hand, superficially, the Rambam did not descend to distinguish between prophecy and the holy spirit — and he writes both expressions both regarding the High Priest and regarding prophecy: in the Urim and Thummim*37

162

"The holy spirit clothes the priest..

And sees..

In the vision of prophecy",

And above in the Laws of the Foundations of the Torah*38

"Prophecy does not rest except etc. from the holy spirit rests upon him" —

However,

we find in the Guide for the Perplexed³⁹

an extended explanation of the different levels of prophecy,

including the distinction between "the holy spirit" and "prophecy".

And he explains there,

that the level of the High Priest who is asked via the Urim and Thummim is included in the "second level" which is generally called "the holy spirit",

and this level of prophecy is "during wakefulness and the use of the senses in their customary manner"⁴⁰.

But in the definition of the prophets, Maimonides wrote earlier in the Laws of the Foundations of the Torah⁴¹

"the prophets are of varying levels..

and all of them see the vision of prophecy only in a dream, in a night vision..

and all of them, when they prophesy, their limbs tremble, the body's strength weakens, and their minds become confused etc.'"

Thus, the definition of "prophets" as explained in the Yad includes only actual prophets

(and not one who speaks only with the holy spirit,

which is also "during wakefulness and the use of the senses in their customary manner").

And from this it is understood,

that even though Maimonides writes that the sons of the prophets wear a linen ephod "to indicate that this one has attained the level of the High Priest who speaks..

with the holy spirit" — his intention is only in general

(similar to what is said in the Laws of the Foundations of the Torah regarding prophets "the holy spirit rests upon him"),

but in particular, they are above the level of the High Priest who speaks with the holy spirit.

And superficially it is a great novelty,

but superficially without this it is necessary to say so,

for regarding the prophets,

the Rambam explains at length in Hilchos Yesodei HaTorah there&lt;sup&gt;38&lt;/sup&gt;,

that many conditions and preparations are required — "prophecy rests only on one who is great in wisdom, mighty in his character traits, and his evil inclination does not overcome him in anything in the world..

possessing a broad and very correct intellect..

perfect in his body..

sanctifies himself and separates from the ways of the common people..

and hastens himself and trains his soul that he should have no thought at all about any vain matters..

his mind is always free for the upper realm..

to understand those holy pure forms etc.'"

(as he elaborates there)

— that these conditions are not [present] in the appointment of the High Priest; and we find only that "the High Priest must be greater than all his fellow priests in appearance, in strength, in wealth, in wisdom, and in appearance"&lt;sup&gt;42&lt;/sup&gt;

— which is not at all comparable to the conditions required from a person who wants to reach the level of prophecy

(for this is&lt;sup&gt;43&lt;/sup&gt;

the matter of "the disciples of the prophets" — who conduct themselves with all these conditions and seek to prophesy)&lt;sup&gt;44&lt;/sup&gt;.

And it can be said,

that this is also the reason that the disciples of the prophets would gird a linen ephod specifically — to hint at their superiority over the High Priest "who speaks through the ephod and the breastplate with the holy spirit".

For the breastplate and the ephod are among the eight garments,

golden garments; however "

(ephod)

linen" is similar to "the linen garments" of the High Priest,

white garments,

which he would wear when entering the Holy of Holies on Yom Kippur&lt;sup&gt;45&lt;/sup&gt;.

&lt;pg&gt;163&lt;/pg&gt;

[And to note from the words of the Rambam at the end of Hilchos Shemittah and Yovel,

"And not only the tribe of Levi, but any person from all who come into the world whose spirit moved him and whose intellect understood him to separate to stand before G-d to serve Him and to worship Him to know G-d..

And he removed from his neck the yoke of the many calculations which the children of man seek, behold this one is sanctified as holy of holies" — that is, he reaches not only the level of the tribe of Levi or the level of the priests,

but also the level of the High Priesthood

(for this is the title "holy of holies" — which is said specifically of the High Priest,

"And He set apart Aharon to sanctify him as holy of holies"&lt;sup&gt;46&lt;/sup&gt;),

and in this itself — the level of the High Priest in connection to "holy of holies",

that this is his level on Yom Kippur in his entry into the Holy of Holies in white garments]&lt;sup&gt;47&lt;/sup&gt;.

But — from many stories of actual prophecy in the books of the prophets

(and in the words of our Rabbis, may their memory be blessed, about them),

it is understood — that they were not then in the state that the Rambam describes above

(a great sage etc. perfect in his body etc. that he should have no thought at all etc. always above etc.)

— and therefore it must be said

(even though it is a bit forced)&lt;sup&gt;48&lt;/sup&gt;,

that the intention of the Rambam is regarding the perfection of the actual prophecy

(and also then when he was in sadness it was interrupted

(temporarily).

And to note from the statement of our Rabbis, may their memory be blessed,&lt;sup&gt;49&lt;/sup&gt;

: all thirty-eight years etc.).

And elsewhere is not the place.

7.

And behold, according to what was explained above

(section 2),

that the wearing of a linen ephod by the sons of the prophets has within it a dimension of halachah — one must examine what is the law for the future,

when then will be fulfilled the prophecy⁵⁰

"I will pour out My spirit upon all flesh, and your sons and your daughters will prophesy" — for seemingly, according to the above, all will need to gird themselves with a "linen ephod" like the "sons of the prophets."

And seemingly one could say that since this prophecy will be fulfilled for all of Israel,

there is no longer a need "to make known that this one has attained the level of High Priest" — but still there is room for discussion,

for simply,

also in the future there will be several levels in the matter of prophecy,

and in the language of the Rambam⁵¹

"the prophets are levels upon levels..

a greater prophet than a prophet"

[in the manner explained in the verse⁵²

that also in the future there will be distinctions between "their small one" and "their great one"],

and consequently one could say,

that also then they will need to ask from a prophet⁵³

who is greater,

and there is room for girding a linen ephod.

May it be His will that through engaging in the study of the laws related to the priestly garments up to the "ephod of linen" of the "sons of the prophets" — will see&lt;pg&gt;164&lt;/pg&gt;

Priest in Zion,

and we will soon merit the fulfillment of the prophecy "I will pour out My spirit upon all flesh and your sons and your daughters will prophesy",

"For the earth will be filled with knowledge of the Lord as the waters cover the sea"&lt;sup&gt;54&lt;/sup&gt;.

(From the talk of 15 Tammuz 5747)