Two sets of Stones - Individuality and Equality
Tetzaveh
Parshas Tetzaveh records the details of how the garments of the Kohen Gadol and the other Kohanim were to be made. Two of these garments were adorned with precious stones, on which the names of the 12 Tribes were engraved.
On the Choshen (breastplate), the names of the 12 Tribes were inscribed on the 12 precious stones, arrayed in 4 rows of 3 stones. The Tribes were inscribed according to the order of their birth.
The other place where the names of the Tribes were engraved, was on the Avnei Shoham – the two onyx stones on the shoulder straps of the Ephod. Each stone bore the names of 6 Tribes. The sages of the Talmud have differing opinions on the order in which the Tribes were listed on these stones.
In the laws of the Temple Vessels, the Rambam describes and depicts the two Avnei Shoham. Initially it seems that the Rambam’s opinion does not reflect any of the opinions in the Talmud. In order to reconcile the Rambam’s view with the Gemara, the commentators explain that the Rambam viewed the Avnei Shoham as one single stone that is merely divided between the two shoulders. The order of names in the Talmud was written across the two stones as they are united.
So whereas on the Choshen each Tribe had their own individual stone, on the Avnei Shoham, all of the Tribes shared the same stone.
The reason that the names were etched into the stones of the Choshen was so that “Aharon will carry the names of Bnei Yisroel on the Choshen… over his heart, when he enters… before Hashem.” Likewise, the wearing of the names on the Shoham stones of the Ephod is so that “Aharon will carry their names before Hashem on his two shoulders as a remembrance.”
The difference in how the names appeared on the two garments, represents the different merits of the Jewish people that the Kohen Gadol would bring before Hashem.
On one hand, we each have our own individuality. These represent our own spiritual accomplishments and strengths. At the same time, we are all part of one people, suggesting a sense of equality. This is the merit of our unity.
Chassidus likens the different manner in which the names were inscribed on these two garments, to the difference between how the Torah passages are inserted into the Tefillin of the head and the Tefillin of the arm.
Both the Tefillin Shel Rosh and Tefillin Shel Yad, contain the same 4 passages from the Torah which record the Mitzvah of Tefillin.
In the head-Tefillin, these four passages are written on separate pieces of parchment and each passage is placed into their own compartment. This is like the Choshen, where each stone had only one name inscribed on it.
In the arm-Tefillin, the same four passages are written on a single scroll and placed into a single compartment. This is like the names on the Avnei Shoham, where all of the names of the Tribes are inscribed on the same stone.
The head and arm Tefillin also represent the idea of individuality and unity.
The head-Tefillin represents a service of Hashem based on our intellectual understanding and appreciation. The Choshen, which was worn over the heart, represents our Kavana, our emotions and feelings in the service Hashem.
In contrast, the arm-Tefillin represents action; the practical observance and ‘doing’ of the Mitzvos. This is also alluded to by the Shoham stones which were worn on the shoulders at the top of the arms.
When it comes to serving Hashem with our mind and heart, we are all different. Each person’s level, depth and type of understanding will be different and some will have greater appreciation than others. Likewise, each person will have a different emotional experience and some will have greater feeling than others in their Avodah. This is why on the Choshen, each Tribe had its own unique stone.
But when it comes to the actual observance of a Mitzvah in deed, like the Avnei Shoham, we are all on the same stone. Whether a Mitzvah is fulfilled by a great scholar or mystic or an uninspired ‘average-Joe’; whether one understands or appreciates the Mitzvah more, less or not at all, the Mitzvah and the connection achieved by it, is the same for everyone.
The Gemara teaches that there were 25 letters on each of the Avnei Shoham stones. These correspond to the 25 letters in the verse Shema Yisrael, where we pledge our absolute dedication to Hashem and readiness to sacrifice our lives for His sake. The 2 stones represent the two times we say the Shema each day; once in the morning and once in the night.
Just like the physical observance of Mitzvos is equal by every Jew, so is our Shema Yisrael. In the essence of our soul, every Jew is equally dedicated to and inseparable from Hashem Echad.
On the Choshen (breastplate), the names of the 12 Tribes were inscribed on the 12 precious stones, arrayed in 4 rows of 3 stones. The Tribes were inscribed according to the order of their birth.
The other place where the names of the Tribes were engraved, was on the Avnei Shoham – the two onyx stones on the shoulder straps of the Ephod. Each stone bore the names of 6 Tribes. The sages of the Talmud have differing opinions on the order in which the Tribes were listed on these stones.
In the laws of the Temple Vessels, the Rambam describes and depicts the two Avnei Shoham. Initially it seems that the Rambam’s opinion does not reflect any of the opinions in the Talmud. In order to reconcile the Rambam’s view with the Gemara, the commentators explain that the Rambam viewed the Avnei Shoham as one single stone that is merely divided between the two shoulders. The order of names in the Talmud was written across the two stones as they are united.
So whereas on the Choshen each Tribe had their own individual stone, on the Avnei Shoham, all of the Tribes shared the same stone.
The reason that the names were etched into the stones of the Choshen was so that “Aharon will carry the names of Bnei Yisroel on the Choshen… over his heart, when he enters… before Hashem.” Likewise, the wearing of the names on the Shoham stones of the Ephod is so that “Aharon will carry their names before Hashem on his two shoulders as a remembrance.”
The difference in how the names appeared on the two garments, represents the different merits of the Jewish people that the Kohen Gadol would bring before Hashem.
On one hand, we each have our own individuality. These represent our own spiritual accomplishments and strengths. At the same time, we are all part of one people, suggesting a sense of equality. This is the merit of our unity.
Chassidus likens the different manner in which the names were inscribed on these two garments, to the difference between how the Torah passages are inserted into the Tefillin of the head and the Tefillin of the arm.
Both the Tefillin Shel Rosh and Tefillin Shel Yad, contain the same 4 passages from the Torah which record the Mitzvah of Tefillin.
In the head-Tefillin, these four passages are written on separate pieces of parchment and each passage is placed into their own compartment. This is like the Choshen, where each stone had only one name inscribed on it.
In the arm-Tefillin, the same four passages are written on a single scroll and placed into a single compartment. This is like the names on the Avnei Shoham, where all of the names of the Tribes are inscribed on the same stone.
The head and arm Tefillin also represent the idea of individuality and unity.
The head-Tefillin represents a service of Hashem based on our intellectual understanding and appreciation. The Choshen, which was worn over the heart, represents our Kavana, our emotions and feelings in the service Hashem.
In contrast, the arm-Tefillin represents action; the practical observance and ‘doing’ of the Mitzvos. This is also alluded to by the Shoham stones which were worn on the shoulders at the top of the arms.
When it comes to serving Hashem with our mind and heart, we are all different. Each person’s level, depth and type of understanding will be different and some will have greater appreciation than others. Likewise, each person will have a different emotional experience and some will have greater feeling than others in their Avodah. This is why on the Choshen, each Tribe had its own unique stone.
But when it comes to the actual observance of a Mitzvah in deed, like the Avnei Shoham, we are all on the same stone. Whether a Mitzvah is fulfilled by a great scholar or mystic or an uninspired ‘average-Joe’; whether one understands or appreciates the Mitzvah more, less or not at all, the Mitzvah and the connection achieved by it, is the same for everyone.
The Gemara teaches that there were 25 letters on each of the Avnei Shoham stones. These correspond to the 25 letters in the verse Shema Yisrael, where we pledge our absolute dedication to Hashem and readiness to sacrifice our lives for His sake. The 2 stones represent the two times we say the Shema each day; once in the morning and once in the night.
Just like the physical observance of Mitzvos is equal by every Jew, so is our Shema Yisrael. In the essence of our soul, every Jew is equally dedicated to and inseparable from Hashem Echad.