The Breastplate and Ephod of the High Priest

In Shmos 28, G-d commanded to make the ephod and breastplate for the garments of the Kohen Gadol. G-d gave all the details connected to these two important items and named the twelve stones. Each of the stones carried the name of one of the twelve tribes of Israel. The high priest wore the breastplate on the ephod. When the people of Israel inquired of G-d concerning an important issue, the high priest asked G-d the question. G-d answered through the twelve stones. For example, when they wanted to know whether they should go out to war, the high priest asked G-d and G-d answered through the breastplate in this way: the relevant letters of the name of the tribe shone and together they formed G-d's answer. It was in this special way that G-d spoke to Israel.

The sages also found spiritual values and practical influences of the stones of the breastplate besides their holy task. Rabbi Bechayei said that each of the stones attracted heavenly strength, and in the Midrash in Bereshis Rabba 14 it is written that each of the stones receives strength from heaven. The Kabbala tells us that the twelve stones matched the attributes of the tribes.

The stone of Reuven, the Odem (ruby), is good for pregnant women, strengthens the heart and calms the mood; Shimon, the Piteda (topaz), cleanses the blood and teaches the benefit of the doubt; Levi, the Barekes (beryl), increases wisdom and aids learning; Yehudah, the Nofech (turquoise), calms the mood and removes worry; Yissachar, the Sapir (sapphire), strengthens the eyes and brings peace; Zevulun, Yahalom (diamond), brings longevity, and helps in earning a livelihood; Dan, Leshem (jacinth), strengthens a weak heart, brings joy and success to the wearer; Naftali, Shvo (agate), brings peace and happiness and repels the “evil eye”; Gad, Ahlama (jasper), gives strength and removes worry and fear; Asher, Tarshish (emerald), increases wisdom, gives courage and the wearer finds favor in the eyes of fellow men, and it brings success in business; Yosef, Shoham (onyx), is a remedy for restoring memory and improving sight, enables the wearer to speak wisely; Binyamin, Yashfe (jade), prevents hemorrhaging, improves sight and aids in childbirth.

The Gemara (Yoma 73b) states that each of the 12 stones (four rows of three stones) had 6 letters etched into it. Obviously, the names of the 12 tribes fall far short of containing 72 letters. The Gemara says that besides the names of the tribes, the names of our Patriarchs and the words "shivtei Yeshurun" were also etched into the stones. The Baal HaTurim explains that the names of the tribes (total of 50 letters) were first etched into their respective stones and the amount of letters short of 6, anywhere from 1 to 4, were completed by adding 13 letters from the Avos (אברהם יצחק יעקב) and adding the 9 letters from "shivtei Yeshurun (שבטי ישורן)." The one exception was Binyomin, which contains six letters and needs no supplementing.

Each of the twelve tribes was represented by one of the twelve precious stones that were affixed to the Ephod. The May’am Lo’ez explains the connection between the particular stone and its tribe.

• The tribe of Reuben was represented by אדם, Odem, carnelian, a red stone, recalling the דודאים, Dudaim, the red mandrakes that Reuben presented to his mother, Leah, as a fertility drug. This red stone recalls Reuben’s righteous act and selfless behavior on his mother’s behalf.
• The stone of the tribe of Simeon was פטדה, Pitidah, emerald, a zealous stone, representing fanatic loyalty, even though it was corrupted by Zimri and Cozbi, who performed a forbidden act in front of the people (Pinchas 5776-2006). The rabbis say that this sensitive stone actually reacted physically to immorality, shattering automatically when there was proof of disloyalty.
• The tribe of Levi was represented by ברקת, Bareket, topaz, like a strike of lightening, shone like their tribe’s purity.
• The tribe of Judah was represented by נופך, nofech, carbuncle. It symbolizes the kingdom of Israel and leadership of the Jews.
• The tribe of Issachar was represented by ספיר, Sapir, sapphire, recalling the purity of learning and the exceptional dedication of the tribe of Issachar to the study of Torah.
• The tribe of Zebulun was represented by the יהלום, Yahalom, the beryl, recalling the tribe’s wealth, which they used to support others, especially the tribe of Issachar.
• The tribe of Dan was represented by לשם, Leshem, the jacinth, which looks very much like a human face, turned to the side. It recalls the heroism of the tribe of Dan in battle, who, like a serpent, tries to sting the enemy rider, who falls backwards. As a soldier trying to defeat the enemy, his face is always turned upward toward Heaven. As a judge, it also recalls that an honest judge is forbidden to recognize a friend or a wealthy or poor person in judgment. “Leshem’’ (red zirconium) is connected with Shevat Dan. City of Leshem is involved with Dan as referenced by Rashi (Shoftim 18:27) and Baalei Tosfos (Shmos 28:17)
• The tribe of Naphtali was represented by the stone, שבו, Shivo, agate. This stone is reputed to have had the ability to aid a person who rides an animal. The commentators suggest it is intended to recall how Naphtali, who was like a fleet-footed hind, would give up the comforts of riding an animal, and run swiftly to perform a mitzvah.
• The tribe of Gad was represented by the stone אחלמה, Achlama, amethyst, which has the capacity to give people courage, especially when they go out to war. This stone was most helpful to the tribe of Gad, who developed into a tribe of prominent soldiers and talented fighters.
• The stone of the tribe of Asher was תרשיש, Tarshish, crystolite. It has the color of pure olive oil. This is intended to recall that the tribe of Asher would plant olive trees, and provide oil for the candelabra in the Temple.
• The tribe of Joseph (Ephraim and Menashe were included together) was represented by the stone שהם, Sho’ham, onyx. The Sho’ham adds great dignity and beauty to those who wear it. It recalls the handsomeness of Joseph to all who beheld him, and despite the attempts to seduce him, remained firm in his commitment to G-d.
• The tribe of Benjamin was represented by the stone ישפה, Yash’vay, jasper. Apparently, the Yash’vay stone had the capacity to stop bleeding. It recalls, that even though Benjamin was well aware of the treacherous actions of his brothers, he never told his father, in order to spare his brothers’ blood. The Hebrew letters of the word, Yash’vay, spell out the words, יש פה,” Yaysh peh,”–there is a mouth. This underscores that Benjamin knew well of the sale of Joseph, but never revealed it to anyone.

The Torah in Exodus 28:21 states that these twelve stones should be engraved with the names of the tribes of Israel, פתוחי חותם. According to tradition, the שמיר, Shamir worm would part the molecules of the precious stone, in order to carve the names of the tribes without engraving the names.

The Kli Yakar notes that the stones were set up in four rows of three, representing the principles of justice, which require a minimum of three judges. Some stones were of great value, others, of lesser value, to teach that judges are required to consider each person equally. The names of the twelve tribes were written in order of the tribes’ birth, to teach the need to respect both young and old alike.