Why does the Torah call the Choshen "Choshen Mishpat"?
Rashi #1: Because it atoned for perversion of justice.
Rashi #2: Because the message that the Urim ve'Tumim conveyed (to implement or not) 1 to Yisrael was clear-cut and accurate. 2
Rashbam: Because it informs the Mishpat of Yisrael (in connection with future events that require clarification).
Seforno (in Pasuk 30): Because, the Kohen Gadol wore it on his heart in order to pray on behalf of Yisrael that they should merit in judgment (before Hashem). 3
Targum Yonasan: Because it served the triple purpose of a. conveying to Yisrael matters that were hidden from the Dayanim; b. revealing to them war tactics; c. atoning for perversion of justice.
Rashi, Sh'mos 28:30.
Rashi: According to the connotation of Mishpat that means to finalize the judgment - as opposed to the litigants' claims and the implementation of the judgment. See also Rashi in Pasuk 30, who writes that it is called Choshen MIshpat on account of the writing containing the Sheim ha'Meforash (the explicit Name of Hashem) that was placed in the folds of the Choshen and which was missing in the era of the second Beis-Hamikdash - as the Torah writes in Bamidbar, 27:21 "Vesha'al Lo be'Mishpat ha'Urim.
Having written "ke'Ma'aseh Eifod Ta'asenu", why does the Torah need to mention "Zahav, Techeiles ve'Argaman ..."?
Sifra, Vayikra, 2:4: To limit the comparison to the composition of threads - but not to Kaful, which did not apply to the Eifod.
Why does the Torah repeat "Ta'aseh oso"?
Oznayim la'Torah: To teach us that the entire Choshen - even the back should be made 'Ma'aseh Chosheiv' and comprise the same five kinds of threads (even though it served merely as a cover.
