Ephod – Appearance/2

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Ephod – Appearance

Exegetical Approaches

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Apron

The Ephod was similar to an apron, extending in the back from the priest's hips to his heels.  A band at the top of the Ephod (חֵשֶׁב הָאֵפוֹד) served as a belt, while two shoulder straps (כִּתְפֹת הָאֵפֹד) reached from the back, over the priest's shoulders, connecting to the Breastplate in front.

Meaning of  "אֵפֹד" – Rashi is not explicit, but appears to understand the root "אפד" to mean to adorn or decorate, writing, "והאפוד שם תכשיט" and later, "הוא קרוי אפוד, על שם שאופדו ומקשטו". According to him, then, the אפוד was predominantly an ornamental garment, serving a decorative purpose.
"וַיִּתֵּן עָלָיו אֶת הָאֵפֹד וַיַּחְגֹּר אֹתוֹ בְּחֵשֶׁב" – Rashi learns from this verse (Vayikra 8:7) that the חֵשֶׁב and the אֵפֹד were two distinct parts of one article of clothing, serving different functions.  Only the חֵשֶׁב was a belt (וַיַּחְגֹּר אֹתוֹ), while the Ephod was a full garment that could be "put on" (וַיִּתֵּן עָלָיו). The relationship between the two is much like that between the "כֻּתֹּנֶת" and "אַבְנֵט" mentioned in the first half of the verse.  The "אַבְנֵט" served to belt (וַיַּחְגֹּר) the כֻּתֹּנֶת, a robe that is  worn (וַיִּתֵּן עָלָיו).
"אֶל שְׁנֵי קְצוֹתָיו" – Rashi learns from this phrase that the main part of the Ephod covered only the priest's back and was rectangular in shape, for otherwise it could not be said to have "edges". [Had it encircled the priest like a skirt, it would be difficult to pinpoint the "end" at which the כְתֵפֹת were to be joined.]
Length of the Ephod – Rashi does not bring any textual support from Shemot for his position that the Ephod extended only from the waist and below. However, he points to Yechezkel 44:18, "לֹא יַחְגְּרוּ בַּיָּזַע" which is understood by Bavli Zevachim 18b to teach that one may not gird one's self in a place where one sweats, ie. not below the hips, nor above the elbows, but rather at the level of the elbows. As such, he suggests that the חשב must have been belted at the waist and the apron lay below.
"שְׁתֵּי כְתֵפֹת חֹבְרֹת יִהְיֶה" vs. "וְחֻבָּר" – According to Rashi both phrases refer to one and the same joining, the attachment of the shoulder straps to the Ephod.3  The verse teaches that in contrast to the חשב which was made as one piece with the Ephod, the shoulder straps were made individually and only then sewn to the Ephod. Rashi would likely suggest that he doubling is meant only for elaboration and not significant.
"כִתְפוֹת הָאֵפוֹד" – Rashi understands these to refer to two long straps, extending from the top of the apron, up the priest's back and slightly over his shoulders (כתפות) where they attached to and held the breastplate. Rashbam questions how they would not have fallen off when the priest was engaged in his work. Rashi replies that the fact that the straps were wide and attached to the breast-plate wighed them down and ensured that they would not fall.4
"לִהְיוֹת עַל חֵשֶׁב הָאֵפוֹד" – This phrase is somewhat difficult for this approach as it suggests that the breast-plate lay on the חשב itself (rather than the מעיל as this approach implies). Rashi explains that the verse means only that the bottom of the breast-plate was tightly attached to the חשב, with perhaps the edges overlapping.5
"חָגוּר אֵפוֹד" vs. "נֹשֵׂא אֵפוֹד" – The choice of verb, "" is logical for this position, as the Ephod was belted around the priest. The language of "" however is less easily understood, as it is not clear what is being carried. This leads Rashi to suggest that the phrase refers not to the Ephod itself, but to the breast-plate and Urrim and Tummim which rested in its middle.
Heavy – Chizkuni brings those who question this approach on practical grounds, claiming that if the garment was woven with 28 threads and hung on the bottom, it would be extremely cumbersome for the priest as he worked.

Vest or Tunic

The Ephod covered only the upper body of the priest, resembling a vest or corsette, or perhaps a tunic.

Meaning of "אֵפֹד" – R. Hirsch asserts that the word means to tie
Meaning of "חשב" – Chizkuni suggests that the word is like many others in which two letters are sometimes flipped (like כבשים and כשבים or שמלה and שלמה).  As such חשב is equivalent to חבש and means to fasten.
"וַיִּתֵּן עָלָיו אֶת הָאֵפֹד וַיַּחְגֹּר אֹתוֹ בְּחֵשֶׁב"
"כִתְפוֹת הָאֵפוֹד"

Skirt and Top

The Ephod wrapped around the priest's waist like a skirt while the "ketefot" covered his entire back.

Cape