Rabeinu Bachaye
The Stones on the Breastplate (Shmos 28.15)
Scientific books claim that the basic number of gemstones, (not allowing for variants, mutations) are only 12 in number, so that they were all represented on the breastplate of the High Priest. They may be considered as the “patriarchs” of all other precious stones.
The reason that the gemstone assigned to the tribe of Reuven was the אודם was the fact that it symbolized the blush on his face when he owned up to being guilty of his misdemeanor in Bilhah’s tent. The fact that he was not ashamed to admit his guilt is a credit to him reflected by this red-colored stone known as “rubin.” It is supposedly found in certain areas at the bottom of the sea. It is chipped of a great rock beneath the sea, and is mined similar to silver and gold. The rock is known as Balax. Rubin and Balax are supposedly two names for the same kind of stone. The difference between them is only that the variety known as rubin is reddish looking. Onkelos also translates the word אודם as סמקן, a red stone. It is the choicest of a number of sub-categories of the same basic kind of precious stone. Seeing it is red, an essential color reminding us of blood, it is reputed to have the power to protect a woman who wears this jewel against ever aborting any fetus she carries. Women who wear jewelry made from this stone will give birth to babies that have been growing in their wombs for the full nine months. The stone is even supposed to have positive effects upon women who are having a difficult delivery. If this stone will be crushed into powder and consumed with food and drink it displays properties similar to those of the דודאים (mandrakes?), the plant which Leah “sold” Rachel in order to help her achieve pregnancy (compare author’s comment on Bereshis 30,14). The shape of those dudaim which Reuven had found at the time was the outline of a human being. This is the reason that the word אודם , normally spelled with the letter ו was spelled without that letter in order to draw our attention to the spelling which could be read “Adam”אדם . The reading of the word teaches the nature of the stone, whereas the spelling teaches the effect of that stone, its function.
Shimon’s stone פטדה, is a greenish-looking gemstone, similar to the turquoise color of the sea in certain coastal cities. Onkelos also translates it as ירקן (emerald?). It is of the same group as the gemstone נפך, the stone with the name of Yehudah inscribed on it. Both are of similar color, except that the stone described as נפך is the more precious of its group. It sparkles very much. The פטדה is inferior to the נפך both in color and in sparkle. The greenish color symbolizes the terrible sexual licentiousness committed by that tribe who had caused the face of their leader Zimri to turn green in shame (Bemidbar 28,14). The same happened to all the other members of the tribe of Shimon who took part in that sin at that time. Darkon, dropsy, was the illness from which these people died. The positive feature of that gemstone is that it cools the body. This may be the reason it is found in hot countries such as Nubia (the Sudan). The people in that country are especially steeped in sexual licentiousness. They need to “cool off” in order to counteract their tendencies. This is why we read in Iyov 28,19 “topaz from Nubia cannot match its value (that of rubies).” The reason Job made this comparison was because these stones were found in Nubia.
The stone which bore the name of Levi was the ברקת, known popularly as carbuncle (a rounded gemstone without facets). It is so called as it flashes just like a bolt of lightning, ברק. It illuminates like a lamp. Onkelos also translates it as ברקן, a flashing stone. This was the gemstone Noach hung in the ark to provide him with light. The Torah referred to this light in Bereshis,15 צהר תעשה לתבה. Isaiah refers to it as אקדח, in Yeshiyahu 54,12 where, speaking of the future of Israel he writes, “I will make your battlements rubies and your gates of precious stones, i.e. לאבני אקדח.” The name is justified as it appears glowing like red-hot coals. A similar expression occurs also in Yeshiyahu 50,11: “kindlers of fire.” The reason this stone was chosen to symbolize Levi was that the Levites illuminate the people by teaching them spiritual illumination, i.e. Torah, as we know from Devarim 33,10 יורו משפטיך ליעקב ותורתך לישראל, “they teach Your judgments to Yaakov and Your Torah to Israel.” We also know of Moses, who was of the tribe of Levi, that the whole house was filled with light when he was born as the Midrash (Shmos Rabbah 1,24) interpreted the words in Exodus there Shmos 2,2) that “she (his mother) saw that he was good.” Furthermore, when Moses returned from Mount Sinai with the second sets of Tablets the Torah testified that the skin of his face emitted rays of light (Shmos 34,29). We have another verse (Kohels 8,1) “a man’s wisdom lights up his face.” The positive value of this gemstone is that it is apt to enlighten the foolish, providing him with insights he never had. This is in addition to the general usefulness of that jewel in providing light just as does a lamp. People say that if one pounds this carbuncle into fine dust and mixes it with food or drink as one mixes certain medicinal herbs into the food it proves very capable of providing wisdom and opening up previously “closed” hearts.
Yehudah’s name was inscribed on the gemstone called נפך as we mentioned already. This jewel is known either as merkedy or zemurah in Arabic. Onkelos’ translation azmoragdin, (emerald) can support either one of these names. He chose a combination of these two words. As already mentioned, it is a greenish stone of high luster and represented his shame-facedness in accusing his daughter-in-law Tamar’s pregnancy as being the result of harlotry when he himself had fathered the child she was carrying Bereshis 38,26). Seeing that he overcame his embarrassment and made a public confession of his own involvement, this stone, i.e. its color, was chosen as appropriate for him. In addition, he also had had to bear the shame, i.e. his face turning green, in the matter of having sold Joseph and his father suspecting him of this though the matter had never been spoken of. When Yaakov blessed Yehudah on his deathbed saying: “from the prey, my son, you elevated yourself,” he wanted him to know that he suspected him of having been involved in the deception which had made Yaakov call out in anguish: “a wild beast has torn Joseph to shreds (Bereshis 37,33).” When hearing his father say that he considered Yehudah as having elevated himself, i.e. having exonerated himself from that guilt, his face was restored to its original color after all these years. It then resembled the appearance of the emerald giving off a sparkle. It is also written of Yehudah (Bereshis 49,8) “your hand is at the neck of your enemy,” and the outstanding feature of the gemstone emerald is that people wearing it experience that their enemies turn their neck towards them, i.e. that they attempt to flee. This is the reason this jewel is known as נפך. The Bible comments on Yehudah’s bravery in battle more than once, and it is written of David (Shuel I 18,7) that he defeated his enemies in their tens of thousands, Of the messiah it is written: (Yeshiyahu 11,4) “with the spirit (breath) of his mouth he will kill the wicked.”
Yissachar’s name was inscribed on a jewel called ספיר, sapphire, a jewel known as sephily of a blue color. It had been assigned to Yissachar because he was extremely wise and his tribe excelled in Torah knowledge. This has been attested to in Divei haYamim I 12,32. We have a tradition that the Tablets with the Ten Commandments were made of sapphire (Tanchuma Ki Tissa 26). We also find another reference to this jewel in Shmos 24,10 where the vision of G’d seen by the elders and the nobles is described as their observing with their mental eyes the appearance of bricks made of sapphire. It is a well- known fact that the souls of Torah scholars are part of a whole bundle of souls beneath the throne of G’d’s attribute כבוד. This is derived from Yecheskek 1,26: “as the semblance of a throne, in appearance like sapphire.” The blue color of this jewel is not like the blue which denotes haughtiness similar to certain shades of red or green; on the contrary, it is a color symbolizing humility, modesty, a character trait equally becoming to both young and old. This is what Yeshiyahu 57,15 meant when he wrote: “I dwell on high, in holiness; yet with the contrite and lowly in spirit.” The outstanding feature of this jewel is that it is good for one’s eyesight; this is the reason people have a habit of passing this jewel back and forth in front of their eyes. It was appropriate for Yissachar as Torah also provides enlightenment. There is a popular saying that this jewel is useful in getting rid of all manner of pains and any swelling one experiences in any part of one’s body. The Torah too is a powerful remedy for all parts of the body. We have been told in Eyruvin 54 that if someone suffers from headaches the best remedy is to immerse oneself in the study of Torah.
The name of Zevulun was inscribed on the gemstone known as יהלום , diamond. This gemstone is known as pirle, same as bedolach. It is clear, transparent. It is to remind us of “white” silver, an allusion to the material wealth of the tribe of Zevulun. We know from Yaakov’s blessing of Zevulun in Bereshis 49,13 that he was a great trader sending his ships far afield in order to bring home wealth from foreign lands. It was appropriate therefore that the stone bearing his name was the diamond. The special property of the diamond for man is that it helps one to go to sleep, something Leah referred to when she (the mother of Zevulun) said after he was born: “this time my husband will make his permanent home with me” (Bereshis 30.20). [Perhaps the author meant was that possession of diamonds allows people to sleep easy as they feel emotionally and economically secure.]
The name of the tribe of Dan was inscribed on a gemstone called לשם , known as opal, or ashtefassis. It shows a human face turned upside down, reminiscent of the time when the tribe of Dan attempted to reverse the norms of Judaism by appointing for themselves a non-Levite as religious leader (compare Shoftim 19,31). We find in Yehoshua 19,47 that a certain town previously called Leshem was renamed Dan in commemoration of the founding father of that tribe. This city became an integral part of the land of Israel.
The name of the tribe of Naftali was inscribed on a jewel known as שבו, agate. It is commonly known as turquoise. [The various names which I have spelled in italics appear to be the equivalents of these gems’ names in Spanish or old French during the time of the author. Ed.] Onkelos also translates it as טרקיא. The special property ascribed to that gemstone was that it “pulls” man while riding in carriages or riding horses and enables him to become successful as a driver or rider. This occurs through man and beast developing mutual affinity for each other while man sits in the saddle. It was appropriate for Naftali to be associated with this gemstone as at the time he was born his step-mother Rachel had said that she had prevailed in a struggle with the attribute of Justice and her sister and as a result her handmaid had born this son for her. Rachel also had to use all her abilities (she thought) in order to have a son at least through her handmaid (compare Bereshis 30,8).
The gemstone bearing the name of Gad was the אחלמה, popularly known as crystal. This is why Onkelos translates the word as עין עגלא. A better-known gemstone called lemon is similar to it but reddish in appearance. The reason this gemstone was used to symbolize Gad was that seeing the gemstone crystal is very common and everyone is familiar with it, the members of the tribe of Gad were also widely known as were the people who had been slain by this tribe in the wars of Israel against the Canaanites. This is the meaning of Devarim 33,20 וטרף זרעו קדקד , “tearing off arm, and even head.” The special property of this gemstone is that it reinforces the resolve of one’s heart when going to war and prevents one from becoming faint-hearted. The gemstone gives man strength. It is called אחלמה , as that word is connected to מלחמה , attributes needed to be successful in battle. The expression occurs in that sense in Yeshiyahu 38,16: ותחלימני ותחיני, “You have restored me to health and have revived me.” The idea is that G’d made King Chiskiyah strong again. Another verse with a similar message is Iyov 39,4 where G’d speaks to Job about the health of the hinds, etc., saying יחלמו בניהם ירבו בבר, “their young are healthy (strong) able to grow up in the open fields.”
The gemstone on which the name of the tribe of Asher was inscribed is called תרשיש, better known as cariolica, topaz, chrysolite. Its color is close to that of oil (olive oil). Others say that its color is azure-blue (compare R' David Kimchi). Onkelos translates it as כרום ימא, aquamarine. The reason is that the color of the sea resembles that of azure-blue. The name Tarshish appears also as a destination in the ship hired by the prophet Jonah, presumably because these gems could be found in that country. The special property of this topaz is to facilitate in the digestion of foods. It is even more important if one first pulverizes it and mixes the powder into one’s food. It will then make a mass similar to a mixture of flour and oil. The Torah extols Asher’s land portion within the land of Israel as being particularly full of oil, i.e. rich soil as we know from Yaakov’s blessing in Bereshis 49,20.
The gemstone bearing the name of the tribe of Yosef was called שהם , better known as onyx. The special property of this jewel is that its owners enjoy favor in the eyes of people. The letters in that stone also spell השם when read in a different order. This is an allusion to the verse in Bereshis 39,2: “G’d was with Joseph and he became a successful man;” or, Bereshis 39,24 “G’d made the warden of the prison like Yosef, etc.” Anyone who wears the jewel in the king’s palace will find that he becomes very successful and that his suggestions will be well received.
The name of the gemstone on which Binyamin’s name was inscribed was ישפה, better known as jasper. It is a multi-colored gem consisting of red, black, green. Binyamin had many contradictory thoughts about the sale of Joseph by his brothers, all of which are reflected in the different colors of the jasper. The special property of that stone is that it stops the flow of blood. The reason this gemstone was assigned to the tribe of Binyamin had to do with the founder of that tribe not being able to decide if to tell his father that Joseph was most likely alive, or to keep silent as he could not foresee how Yaakov would react to such information. In the end he controlled himself, stopped himself, and did not reveal what he knew. The word ישפה may be understood as two words, i.e. יש פה, “he has a mouth,” or words to that effect. The name of that stone alludes to the fact that Binyamin deserved credit for keeping silent about what he knew his brothers had done to his older brother Joseph.
This completes the discussion about the twelve gemstones on the breastplate of the High Priest. All the details connected with the stones, the breastplate, the inscriptions, etc., are part and parcel of the detailed supervision G’d exercises over the fate of the Jewish people in all its aspects.
