אבני שהם ואבני מלאים לאפד ולחשן
“Shoham stones and filling stones for the Eiphod and for the Choshen.” (Shemos 25:7)
The Kohen Gadol wore two sets of stones with the shevotim’s names: There were twelve avnei miluim on the Choshen, the Breastplate, each with the name of one shevet. In addition, on the Eiphod, on his shoulders, there were two avnei shoham, which bore the names of all the shevotim.
The Ramban explains that the names were not written on the different sets of stones in the same way. When fashioning the two avnei shoham on the Eiphod, it was necessary to use a tool to carve or chisel the names into the stones, as we see from the words in Tetzaveh, “Maaseh charash even pituchei chosam — The work of a lapidary, like the engraving of a signet” (28:11). This, despite the fact that the part etched out of the stone would be lost.
The avnei miluim, however, could not be chiseled, as the Torah uses the term “be’milu’osam — with their fillings” (v. 20), meaning in their fullness. The Gemara (Sotah 48b) infers from this word that the stones must be absolutely complete; engraving would violate this, as it removes some of the surface of the stone. The only way to affix the names on the stones of the Choshen was by using the miraculous worm called the shamir. As the Gemara tells us, the names were first written onto the stones with ink, and the shamir was then placed on top of the ink where it formed the letters, leaving them embedded rather than engraved in the still-complete stones.
Why did the stones on the Choshen have to be left complete and intact, whereas the stones on the Eiphod were carved? And why was there a need for two sets of stones in the first place?
Rav Aharon David Willner (cited in Avir Yaakov, by Rav Yaakov Orloff, Shemos 28:9) explains that when the Kohen Gadol carried the names of the shevotim on the avnei shoham and avnei miluim, this was symbolic of how he carried the burdens and responsibilities of Klal Yisroel, and the different types of care they needed.
The avnei shoham on his shoulders allude to his personal responsibility to shoulder the burden of the people, and to do for them what they could not do for themselves. In this regard, action and expenditure of resources were required. However, the avnei miluim on his heart represented the need for him to carry and worry about everyone in his heart, to be supportive in an emotional way. In this case, no actions were required beyond lending and maintaining a sympathetic ear and an open heart. Additionally, regarding the responsibility to shoulder the burden and care for the physical and financial needs of the people, there could be no guarantee of helping every last person; not everyone’s needs could be met. Decisions had to be made in regard to what could and what could not be done. Yet when it came to carrying the burden in his heart, no exceptions existed. The concern of every person in Yisroel had to be borne by the Kohen Gadol.
This is why the avnei shoham, the stones representing the concern for the physical needs of the people, were able to be carved, thereby causing part of the stone to fall out. Just as the Kohen Gadol’s efforts to provide for the physical and material needs were incomplete, the stones representing the shouldering of that burden were also incomplete, and the needs of some remained unmet.
The avnei miluim, though, which symbolized how the Kohen Gadol always carried and cared about everyone in his heart, had to remain whole. Feeling the pain of another and bringing their needs before Hashem has no limit; no one is excluded. There is always place in which to worry and have thoughts of another, as this place resides within the heart. The Kohen Gadol’s worry and heartfelt wishes for the shevotim extended, without exception, to the entire nation. Therefore, the stones had to be whole, not missing any part, and firmly embedded in the Choshen.
Perhaps we can bring this down to our level, as well, with an added twist. There are two types of burdens and two types of solutions, and both are valid and necessary. At times, we are asked to shoulder a burden, and at other times, we are asked to merely feel and take another’s pain and burden to heart. At times, there will be a tangible cost, and at other times, help merely requires understanding and presence.
Sometimes, after someone unburdens himself to us, it is clear that we must take immediate steps to solve, alleviate, or mitigate our friend’s problem. And yes, this will take a toll on us; it will carve something out of us, as well. This is shouldering the burden, just like the Kohen Gadol carried the avnei shoham — which had been carved out — on his shoulders. Yet sometimes, it is clear that all our friend needs is love and sympathy. This assistance has no tangible cost; it doesn’t carve or take a bite out of us. Rather, we share the pain by taking it into our heart. We have to feel for him, like the Kohen Gadol who wore the Choshen on his heart, yet without the need to cut the stones.
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This brings to mind a thought from Rav Baruch Epstein (Mekor Baruch 4:38:8). Shlomah HaMelech teaches us (Mishlei 12:25), “De’agah ve’leiv ish yashchenah.” The Gemara (Yoma 75a) brings a discussion between Rav Ami and Rav Asi, with two conflicting ways to pronounce the word ישחנה, and hence two ways to translate it. One says that if a person is beset with worry, the solution is ישחנה (pronounced with a shin), to suppress and subdue it, and then remove it from his mind so that it does not overtake him (Peirush HaRid on Mishlei). The other says the solution is ישיחנה לאחרים (pronounced with a sin), that he should discuss it with others. So what is Shlomah’s advice? Are we to quash our concerns, or share them with others?
Rav Epstein cites Rav Yosef Ber, who explained that there are two types of worries. If a person had 10,000 silver coins and lost 5,000 of them in a bad deal, then he is best off distracting himself and not thinking about his loss. He should say to himself that this was the will of Hashem, make believe he had only 5,000 coins to begin with, and move on.
But there is another type of worry. If a person possessed 5,000 silver coins, borrowed another 5,000, and then lost all 10,000 in a bad deal — he has no choice but to take action. If he so chooses, he can forget about his own loss of 5,000, but he must recoup the loss of the other 5,000. His creditors will not be happy if, when dealing with their money, he decides on his own to suppress his worry and move on. Shlomah HaMelech’s advice to discuss one’s worries with others is directed at this person, in this situation. Rav Yosef Ber concluded that different strategies work in different situations, and that is why Shlomah gives both types of advice. It is up to us to match the situation to the strategy
This brings us back to the Kohen Gadol and the assistance he extended to the individuals among Klal Yisroel. At times, he was able to help his fellow Yid, and to advise him how to extract himself from the quicksand he found himself in; this was a case of ישיחנה לאחרים, since discussion and action were warranted. There were times, though, where the Kohen Gadol had to take the person’s case to heart and then help him suppress his worries and move on, without actually doing anything for him; this would be a situation of ישחנה, since there was no point in allowing the person to dwell on his issues. It was up to the Kohen Gadol to use his wisdom to figure out which strategy to use. (R’ Avraham Bukspan, Classics and Beyond 2)
