L’Hovin Inyan Choshen V’Eifod

What is the inner significance of the Eiphod and the Choshen?

Regarding the Eiphod the Possuk says: וְנָשָא אַּהֲרֹן אֶת־שְׁמוֹתָם לִפְנֵּי ה׳ עַּל־שְׁתֵּי כְתֵּפָיו לְזִכָרֹן “Aharon shall carry their names before Hashem upon his two shoulders as a remembrance”.

Regarding the Choshen the Possuk says: וְנָשָא אַּהֲרֹן אֶת־שְׁמוֹת בְנֵּי־יִשְרָאֵּל גּוֹ׳ עַּל־לִבֹו גּוֹ׳ לְזִכָרֹן לִפְנֵֵּֽי־ה׳ “Aharon Shall carry the names of the B’nei Yisroel ... on his heart ... as a remembrance before Hashem”.

From here we see that even though the Choshen and the Eiphod were in fact two separate garments they have a common characteristic in that they both serve as a remembrance before Hashem.

The Tzemach Tzedek in his Maamor points out some differences between the Eiphod and the Choshen.

The Eiphod has the names of all the twelve Shevotim engraved on two stones as the Possuk states: שִׁשָה מִשְמֹתָם עַּל הָאֶבֶן הֵָֽאֶחָת וְאֶת־שְׁמוֹת הַּשִשָה הַּנֵֹֽותָרִים עַּל־הָאֶבֶן הַּשֵּנִית “Six of their names on one stone and the names of the remaining six on the second stone” yet the Choshen has the names of all twelve Shevotim inscribed individually on twelve stones. What is the significance of this difference in the number of stones?

Also, the Choshen had a different type of stone for the name of each Shevet: Reuven had an ‘Odem’ etc. Yosef had a ‘Shoham’ Binyomin had a Yoshpei. Yet the Eiphod had two of the same type of stone - two Shoham stones. So why the difference in variety?

Furthermore, why the repetition regarding Aharon carrying the names of the B’nei Yisroel as a remembrance, both on his shoulders with the Eiphod straps and on his heart with the Choshen? (Why does Aharon need to carry two reminders)?

The general difference between the Eiphod and the Choshen is; The Eiphod which Aharon wore from behind him represents the concept of ‘Achorayim’, whereas the Choshen which Aharon wore on his heart, represents the concept of ‘Ponim’.

In Avodah, The Eiphod represents the type of ‘Avodah’ which is called ‘Ochor’ as the Possuk says: אַּחֲרֵּי ה׳ אֱֹלקֵּיכֶם תֵּלֵּכּוּ “You shall follow (after) Hashem your G-d” which is an Avodah only in the area of ‘Iss-kafya’ alone.

This Avodah does not bring someone to despise the pleasures of this world... And furthermore he still will not have a burning desire and yearning to cleave to Hashem. He only manages to force himself away etc.

The Choshen [by contrast] alludes to the Avodah of ‘Iss-hapcha’. [This involves] transforming one’s emotive Middos from one’s animal soul to be aligned with one’s Divine soul. This type of Avoda is called ‘Ponim’.

The concept of Aharon carrying the names of the B’nei Yisroel on both the Eiphod and on the Choshen is in order to empower the B’nei Yisroel to engage in the two types of Avodah of ‘Iss-kafya’ and ‘Iss-hapcha’.

This means that not only when one is engaged with the Avodah of Achorayim and ‘Iss-kafia’ does one need the empowerment from Aharon as the Possuk states: וְנָשָא אַּהֲרֹן אֶת־שְׁמוֹתָם לִפְנֵּי ה׳ עַּל־שְׁתֵּי כְתֵּפָיו לְזִכָרֹן “Aharon shall carry their names before Hashem upon his two shoulders as a remembrance,” but also means even when one is engaged with the Avodah of Ponim and ‘Iss-hapcha’. As the Possuk also says: וְנָשָא אַּהֲרֹן אֶת־שְׁמוֹת בְנֵּי־יִשְרָאֵּל גּוֹ׳ עַּל־לִבֹו גּוֹ׳ לְזִכָרֹן לִפְנֵֵּֽי־ה׳ “Aharon Shall carry the names of the B’nei Yisroel ... on his heart ... as a remembrance before Hashem”. [This is in order] to elevate them in front of Hashem, which signifies raising them up way above the Name of Hashem.

Accordingly, we can now understand why on the Choshen each Shevet needed its own unique stone and why they differed from each other in both type and colour.

All this is due to the Choshen representing the Avodah of ‘Iss-hapcha’, which is the refinement of all the individual faculties of the animal soul and transforming them into light. Therefore, each one is different in colour and appearance according to what it is and what is its level. This, because depending what it is actually, determines the type of light and goodness that it will become etc. This Avodah is performed by each Shevet following its own path, the one unique to that particular Shevet. Therefore, there are twelve stones corresponding to the twelve Shevotim which are [also] the twelve edges of a three-dimensional object. [The three dimensions of our tangible life.]

Even now for example, there are twelve different gates for the twelve different prayer arrangements of each Shevet. Each Shevet’s prayers ascended through its own unique gate. [Even more specifically, just as the twelve Shevotim were divided into four camps and each camp has three Shevotim, so too, the Choshen likewise has four rows and each row has three stones].

Whereas by contrast the Eiphod, which represents the state of ‘Ochor’ and only alludes to the Avodah of ‘Iss-kafia’, it is not possible for each Shevet to have its own unique stone that represents the detailed level of the Divine soul of that particular Shevet. This is because, the stone which represents the animal soul has not yet been transformed to be able to be incorporated into the Divine soul, nor [even] to be essentially exactly the same as the Divine soul.

At such a moment there is only an empowerment for an Avodah of ‘Iss-kafya’ which is equal for everyone and therefore all twelve Shevotim can be on the same type of stone. Furthermore, the inner reason why the stones of the Eiphod were specifically ‘Shoham’ stones, is due to the ability to be able to dominate and rule in a style of ‘Iss-kafya’, needing to be drawn down from a very lofty place.

This is alluded to in the name of the stone ‘Shoham’ itself because, in Hebrew, the name ‘Shoham’ is composed with the same letters as the name Moshe. Therefore, it is specifically through Moshe that the ability for the Avodah of ‘Iss-kafya’ is drawn down from above. Furthermore, the ‘Shoham’ in The Choshen is the stone of Yosef. Yosef ranked higher than all the other Shevotim, because Yosef’s Neshomoh comes from ‘Yichudoh Ilo’oh’ of the world of Atzilus. (Whereas the other Shevotim all originated in the lower world of Beriyah) and it is from there that the empowerment for ‘Iss-kafya’ is drawn.

Additionally, we find a similar idea concerning the war against Amalek. As it is explained that when the B’nei Yisroel left Egypt, they were initially engaged in an Avodah of the manner of Achorayim. This is the Avodah of ‘Iss-kafya’ which is why Amalek was able to oppose them. This is the reason why the war of Amalek needed to be specifically with Moshe’s men. As explained earlier that the ability for the Avodah of ‘Iss-kafya’ needs to be drawn from a very lofty place.

We can connect all this with a Maamor (which has recently come [to light] out of exile into redemption) with the opening words ‘הּוא משֶׁה וְאַּהֲרֹן’ in which it explains the words of the Possuk: הּוא אַּהֲרֹן ּומשֶׁה אֲשֶׁר אָמַּר ה׳ לָהֶם הֹוצִיאּו אֶת־בְנֵּי יִשְרָאֵּל מֵּאֶרֶץ מִצְרַּיִם גּוֹ׳ הֵּם הַּמְדַּבְרִים אֶל־פַּרְעֹה מֶלְֶך־מִצְרַּיִם לְהֹוצִיא אֶת־בְנֵּי־יִשְרָאֵּל מִמִצְרָיִם הּוא משֶׁה וְאַּהֲרֹן “That is Aharon and Moshe, to whom Hashem said, 'Take the B’nei Yisroel out of the Mitzrayim etc. They are the ones who spoke to Pharoh, the King of Mitzrayim, to let the B’nei Yisroel out of the Mitzrayim; they are Moshe and Aharon”.

We need to explain the change of the wording. Regarding taking the B’nei Yisroel out of Mitzrayim, the Possuk states: הּוא אַּהֲרֹן ּומשֶׁה Aharon before Moshe. However, regarding their dialogue with Pharoh, the Possuk states: הּוא משֶׁה וְאַּהֲרֹן Moshe before Aharon. Why is this so?

As a summary to his elucidation, this is in order to take out the B’nei Yisroel from Mitzrayim, which also is [equivalent to] the extraction of the Divine soul, from a state of limitation and boundaries. As mentioned earlier that at Yetzias Mitzrayim the Possuk says: כִ י בָ רַּ ח הָ עָ ם “That the people had fled.” [Urgent] escape was necessary because the evil which was in the souls of the B’nei Yisroel was still in full force etc. Yet their aim and desire was that their Divine soul leave the exile of the Sitra Achra etc.]

For this extraction the empowerment from Aharon in elevating would suffice. As is known; Aharon’s ethos was to cause that G-dliness should be openly revealed and be seen. It is also why the letters of Aharon’s name אהרנ are the same letters as the word נראה which means visibility. This is the empowerment for the B’nei Yisroel that they should have the potential of elevation.]

Thereafter, can there be a Hamshocho through Moshe. This explains why the Possuk says: הּוא אַּהֲרֹן ּומשֶׁה אֲשֶׁר אָמַּר ה׳ לָהֶם הֹוצִיאּו אֶת־בְנֵּי יִשְרָאֵּל מֵּאֶרֶץ מִצְרַּיִם “That is Aharon and Moshe, to whom Hashem said, 'Take the B’nei Yisroel out of the Mitzrayim”. First Aharon and then Moshe.

However, [by contrast,] in order to elevate the animal soul as well, for that a higher starting level is needed. That level can only be achieved through Moshe. This is why the Possuk continues by stating: הֵּם הַּמְדַּבְרִים אֶל־פַּרְעֹה מֶלְֶך־מִצְרַּיִם מִמִצְרָיִם גּוֹ׳ הּוא משֶׁה וְאַּהֲרֹן “They are the ones who spoke to Pharoh, the King of Mitzrayim etc. they are Moshe and Aharon”.

All of this is because when it concerns the dialogue with Pharoh, which represents breaking down the coarseness and vulgarity, then it is specifically Moshe who must be primary and only thereafter is it the job of Aharon. This analysis matches the above explained analysis regarding the Choshen and the Eiphod which represents the refinement of the animal soul. In order to [perform an Avodah of] ‘Iss-kafya’ (which is represented by the Eiphod) one needs the unique impetus and empowerment from Moshe Rabeinu, (using the Shoham stone whose component letters also form the name Moshe).