Where did the onyx stones for the high priest's ephod come from? The Torah does not say. But Targum Pseudo-Jonathan on Exodus 35:27 tells one of the strangest mineral-supply stories in rabbinic literature: the clouds of heaven went to the Pishon, and drew up from thence onyx stones, and stones for infilling, to enchase the ephod and the breastplate.
The Pishon is one of the four rivers that flowed out of Eden (Genesis 2:11-12). The Torah explicitly notes that the Pishon winds through the land of Havilah, where there is gold… bdellium and the onyx stone. The Targum reaches back to that verse and makes the miracle explicit. The onyx of the breastplate is not ordinary onyx. It is Edenic onyx, fetched by clouds that acted as God's couriers.
The stones for "infilling" were the twelve gems of the breastplate — one for each tribe of Israel, engraved with the tribe's name, worn over the high priest's heart when he entered the Holy of Holies. The Targum insists these were pulled from the river of paradise itself.
Then a second detail: the clouds spread them upon the face of the wilderness, and the princes of Israel went, and brought them for the need of the work. The stones arrived in the desert by supernatural delivery, but Israelite hands still had to gather them. Miracles in Jewish thought rarely bypass human action; they only pave the way for it.
The takeaway: the Tabernacle was stitched from two sources — what Israel brought out of Egypt, and what the clouds of heaven fetched from Eden. The dwelling of God required materials from both ends of the human story, the fallen world and the paradise behind it.