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Parashat Tetzaveh
Shemot 27:20 - 30:10
Shabbat Zachor
Devarim 25:17-19

NOTE: Moshe's name is not mentioned even once in the entire parsha of Tetzaveh. This was the fulfillment of a curse which Moshe brought upon himself. After the sin of the Golden Galf, he told Hashem, If You do not forgive their sin, I beg You, blot me out from Your book which You have written!" A tzaddik's words must take effect even if the condition attached to them is not fulfilled. Hashem consequently erased Moshe's name from Parashat Tetzaveh.

Rokeach explains that Moshe's name is omitted from this parsha which deals with the bigdei kehunah since he was originally meant to become a Kohen. Hashem transferred the office to his brother Aharon, however, when Moshe refused to go to Egypt to become the leader of the Bnei Yisrael. Hashem's anger was kindled at his refusal and He destined Moshe to become a Levi instead of a Kohen.

Aharon's name is omitted from the previous parsha, Terumah to indicate that upon hearing that the Kohanim would be given precious garments ornamented with jewels, he withdrew . He did not want scoffers like Datan and Aviram to claim that he had not received this mitzvah from Hashem but instituted it himself for his own glorification
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27:20 Ve'atah tetzaveh et-benei Yisrael veyikchu eleicha shemen zayit zach katit lama'or leha'alot ner tamid
And you shall command the children of Yisrael that they bring you pure oil of crushed olives for the light, to cause the lamp to burn continually.

When G-d told Moshe to gather materials for the Mishkan, Moshe felt somewhat uneasy, since he, too, wanted to bring something valuable for the Mishkan.  G-d told him, "Do not even think about bringing materials of your own for the Mishkan. I realize that you want to have a portion in the good deed, but your level is much higher than that of any of the donors.  It is because of you that they are bringing.  One who causes others to do is greater than those who do." (Chen Tov; Olat Shabbat)

If one causes others to do good, he is considered to be on a higher level than one who merely does good on his own.  When a person causes another to do good, he receives an equal portion of the reward in the World to Come for the good deed.

G-d had commanded Moshe to make the menorah as a lamp.  Now G-d is telling Moshe what kind of oil to use, and when the menorah should be lit.  The previous portion spoke of "oil for the lamp" (25:6), but now the Torah specifies that the oil had to be "pure oil of pressed olives."

The first thing that this teaches is that only olive oil could be used in the menorah, no any other kind.  ONe reason for this is because olive oil burns with a very clear, bright light, more so than any other type of oil. (Shabbat, p. 23; Yalkut Shemoni; Zayit Raanan)  It also is drawn up in the wick better than other oils. (Tosafot, Shabbat, loc. cit.) It is for this reason that it is best to kindle the Shabbat lamp with olive oil. (Bet Yosefl; Orach Chayim 264)

It is therefore taught that if one sees olive oil in a draem, he should anticipate wisdom.  This refers to the light of the Torah, which is the greatest of all lights. (Berachot, Chapter 9; Yalkut Shemoni)

The Torah specifies that the oil for the menorah must be hand crushed (katit).  It cannot be crushed in a mortar or a press.

There are actually nine grades of olive oil.  The only difference is in how they are made.

Three times a year olives are harvested from the tree.  They are not harvested all at once, since different olives ripen at different times.

There are some olives that ripen very quickly.  These are the ones at the top of the tree, which receive the most sunlight.  These olives are harvested first, and three grades of oil are pressed from them.

At first the olives are crushed, and placed in a perforated basket, so that the oil runs through the perforations. This oil is perfectly clear, without any sediment.  This is the "first oil."

The olives are then removed from the basket and placed in the oil press, where the "second oil" is pressed from them.

Finally, they are removed from the press and placed in a mortar.  The oil that is removed at this state is the "third oil."

Of all these grades of oil, only the first oil from the olives at the top of the tree is suitable for the menorah.  The oil that is etracted in the press or mortar cannot be used.

When the Torah specifies "hand-pressed" oil, it is speaking of the first oil.  Such oil runs out of the olives on its own, and therefore is completely free of sediment.  However, if the oil is pressed or the lives are crushed in a mortar, it is impossible that the oil will be without sediment. (Rashi; Menachot, Chapter 8; Bertenoro ad loc.)

The second harvest is taken from the olives that are in the middle of the tree.  These olives do not receive as much sunlight as those at the top of the tree.  After these are harvested, they are spread out on rooftops for the sun to heat them, and then the same three grades of oil mentioned earlier are extracted.  Oil from such olives can also be used, but here too, only the first oil, but not the second or third oil.

Although these three grades of oil are made in the same manner as the first three, they do not produce as much light as the oil from the first harvest.  The olives from the first harvest ripen on the tree, while those from the second harvest must be ripened on the roof.

The third harvest is taken from the olives on the bottom of the tree, where the sun hardly reaches at all.  These olives cannot ripen on the tree, and therefore after they are harvested, they are placed in a vat to age.  They are kept there until they ferment, and then they are placed in the sun to dry.  Once this process is finished, a similar three grades of oil will be extracted from the olives.

From this, also, only the first oil, which runs out by itself, can be used for the menorah, and not the second or third oil. (Rashi ibid)

Therefore, of the nine grades of oil only the first, the fourth, and the seventh can be used for the menorah, since these are considered "hand pressed."  The other grades cannot be used for the menorah, but they may be used for meal offerings (VaYikra 2:1)

The Torah threfore says that the oil must be hand-pressed for the lamp.  Only the lamp must the oil be hand-pressed, but for meal offerings any olive oil is usable, even if it is extracted by pressing or crushing.

Am Yisrael could also learn a lesson from the olive oil itself. In order to obtain the oil, the olive must be crushed in a mortar, and then ground in a mill.  Only then can the oil be extracted so that it can provide light for the world.

The same is true of Yisrael. Although they are hounded and persecuted by the nations, who insult them, make them suffer, beat them, and take their money, they should not become discouraged by this terrible suffering.  They should not give up their sacred Torah and not complain or grumble.  Rather, they should accept everything with love, since in the end, they will see good.  In the end, they will bring light to the world.

G-d commanded that the oil be brought to light the lamp continuously.  The oil was to be used to light the menorah so that it would burn continuously (tamid).  This indicates that the menorah was meant to burn every single night, without omitting even a single night.  The word "continuously" (tamid) usually denotes something that occurs at all times, day and night, without a moment's interruption.  However, here the Torah specifies that it should "burn from evening to morning before G-d" (27:21).  This teaches that the menorah must burn at night, and not at other times.  Therefore, we must interpret "continuously" to mean "every night without fail." (Rashi)

This teaches that the menorah had to be lit both on weekdays and on the Shabbat. (Sifra; Korban Aharon)  Although a person who is ritually unclean (tame') is usually forbidden to perform any Divine service, the menorah had to be lit "continuously" whether the kohanim were ritually clean or ritually unclean.  Even if the oil was ritually unclean, the menorah had to be lit every night without fail.

Some authorities, however, maintain that "continuously" here must be taken literally, and that the menorah had to be kept lit day and night without a moment's interruption.  However, the word "continuously" is not speaking of all the lamps on the menorah, but only of the "western lamp" (ner ma'aravi).  This lamp was meant to be the "eternal lamp" (ner tamid) burning day and night.

Therefore, if the western lamp was seen to have gone out in the morning, the kohen had to relight it.  It could not remain extinguished for even an instant.  When the Torah says that the menorah must be lit "from evening until morning" it is speaking of the other lamps.

The reason that the western lamp had to be kept burning day and night was because it was on the side toward the Divine Presence and the Holy of Holies.

As long as the Benei Yisrael did G-d's will, this lamp would burn without interruption.  Although the same amount of oil was placed in this lamp as in the other six, it would miraculously burn all night and all day.  During the 40 years that Shimeon HaTzadik was Kohen Gadol in the early days of the Second Temple, this miracle occurred, and the western lamp burned day and night.  This was an indication that the Divine Presence was among the Benei Yisrael when they were good. (Ramban)

Why did Hashem select olive oil for lighting rather than any other type of oil?

Klal Yisrael is likened to an olive, as the prophet Yirmeyahu said, "A fresh olive, a fruit of beautiful shape, did Hashem call your name." (11:15).

In which way is the Jewish People similar to an olive?

• Just as olive oil is the finest of all oils, so is Klal Yisrael the holiest of nations.
• The olive yields its precious liquid only after having been processed by means of beating and pressing. Similar, as a result of having been banished from one place to the next by the gentiles, having been beaten, tied, tortured, the Bnei Yisrael purify their hearts and return to Hashem.

27:21 Be'Ohel Mo'ed mikhutz laparochet asher al-ha'edut ya'aroch oto Aharon uvanav me'erev ad-boker lifnei HASHEM chukat olam ledorotam me'et benei Yisrael
In the Tabernacle of meeting, outside the veil which is before the Testimony, Aharon and his sons shall tend it from evening until morning before HASHEM. It shall be a statute forever to their generations on behalf of the children of Yisrael.

The menorah stood outside the cloth partition (parochet) that divided between the sanctuary and the Holy of Holies, where the Holy Ark stood.  The menorah stood in the sanctuary, just outside the Holy of Holies.

The reason that G-d commanded that the Ark stand outside the Holy of Holies is to demonstrate that G-d does not need our light.  G-d is the source of light for all the world. (Tanchuma)

In the Haftarah of Terumah we thus see that G-d commanded us to make the windows of the Temple wide on the outside and narrow on the inside.  It is thus written, "For the Temple, he made windows, wide on the outside, and narrow on the inside." (1Melachim 6:4).

Normally, when windows are made, they are made narrow on the outside and wide on the inside.  This is so that the light should spread inside the house, providing maximum illumination.  In the Temple, however, G-d commanded that the exact opposite be done, so that the windows were wide on the outside and narrow on the inside.  This was to demonstrate that the light that was to shine inside the Temple was destined to illuminate the whole world.

It was also for this reason that G-d commanded that the menorah stand outside the Holy of Holies.  People should not come to error and think that G-d needs the light.

The commandment of the menorah was meant to make us great and important in the eyes of the nations.

G-d said to Yisrael, "I want you to provide illumination before Me just as I provided illumination before you in the desert."  It is written, "G-d went before (the Benei Yisrael) in a pillar of cloud by day to show them the way, and in a pillar of fire at night to provide illumination for them" (13:21).  G-d said, I want them to show their gratitude by lighting the menorah."

Another reason that G-d commanded the Benei Yisrael to make the menorah was that through the light that we kindle in the Temple, we can become worthy of the light of the Future World.  Then the nations will be in darkness, while Yisrael will enjoy great light.  G-d thus told His prophet, "Darkness will cover the earth, and gloom will encompass the nations, but G-d will shine on you, and His glory will be visible upon you" (Yeshayahu 60:2) (Shemot Rabbah; Yeffeh Toar; Oznei Yehoshua).

The Torah specifies that he ones who were involved with the menorah, setting it up and lighting it, were Aharon and his descendants, the kohanim, and no one else.

The menorah was to burn "from evening until morning."  This means that enough oil was to be placed in each lamp so that it would burn all night.  The sages calculated that the amount of oil needed to burn throughout an entire long winder night was 1/2 log (5 ounces).  This would be enough for the menorah to burn even during the longest nights of the year. This was the amount of oil that was to be placed in the menorah all year round.  Even in the summer, when the nights were short, this amount of oil had to be used, and if any was left over, it did not matter. (Rashi)

The Torah states that, "It is an eternal rule for their generations."  The commandment regarding the menorah was not only for the time when the Mishkan stood, but also for future generations. When the Temple would be rebuilt in Yerushalayim, the commandment to light the menorah would still be in force. Moreover, the entire community of Yisrael would continuously have an obligation to provide oil for the menorah.

Even now that the Temple no longer stands, there is still an obligation to donate oil for the eternal light (ner tamid) in the synagogue. If one makes an effort to provide this, his reward is very great.

We thus see that G-d provided Oved Edom with much good merely because he kept the Holy Ark in his house and was very careful to show it honor. One of the things that he did was to light a lamp before it day and night (2Shmuel 6:11).

We also find that the prophetess Devorah said to her husband, "You are ignorant and you do not have the merit of the Torah to cause you to merit the World to Come.  You don't even have any money to support Torah scholars, so that you should be able to merit the Future World through their study. Therefore, what you must do is make wicks and bring them to the Temple.  Through this you will increase the light in the Temple, and you will be worthy of the light of the Future World."

Since this is a very great merit, one must put out much effort to keep it correctly.  If one donates oil for the synagogue lamp or candles form one Shabbat to the next, he should be careful to pay for it before the Shabbat, so that he should not inadvertently violate his pledge. (Sh'nei Luchot HaBerit, on Rosh Chodesh).

If a person donates "oil for the lamp" (shemen la-maor) he must give it to the synagogue; he is not permitted to give it to the yeshivah academy so that the students can study by its light.  Although his pledge was "oil for the lamp," and it can denote any lamp, whether that of the synagogue or that of the yeshivah, in pledges we follow the most common usage.  Normally when people speak of "oil for the lamp" they are speaking of the synagogue lamp. (Bet Yosef, Yoreh Deah 258, quoting Teshuvot Ramban)

28:1 Ve'atah hakrev eleicha et-Aharon akhicha ve'et-banav ito mitoch benei Yisrael lechahano-li Aharon Nadav va'Avihu El'azar ve'Itamar benei Aharon
"Now take Aharon your brother, and his sons with him, from among the children of Yisra'el, that he may minister to Me as priest, Aharon and Aharon's sons: Nadav, Avihu, El'azar, and Itamar.

 Until now, Moshe had assumed that he would be chosen as Kohen Gadol (High Priest).  True, G-d had admonished him at the Burning Bush, when G-d urged him to redeem Yisrael and Moshe demurred, and for this, the priesthood was taken away from him.  Nevertheless, Moshe assumed that G-d had forgiven him, especially since G-d had done so many miracles through Moshe.  Moshe also saw that G-d had made him trustee over the Mishkan; all the materials had to go through his hand. Because of this, Moshe assumed that he would be the Kohen Gadol.

So that it would not be difficult for Moshe, G-d said to him, "You mut bring close to you..." G-d was telling him, "Choose anyone you want to be Kohen Gadol."  This would soothe Moshe's feelings and comfort him, since he would feel that anyone chosen as Kohen Gadol would be chosen through him, and the status would ultimately be his.

But in his great humility, Moshe did not want to accept this task.  He said to G-d, "From which tribe do  you wish to choose the Kohen Gadol?"

"To you," replied G-d.  "From your tribe.  Bring forth a man from your tribe, Levi.  And the one most worthy shall be your brother Aharon."

When Moshe heard this, he was extremely happy.  His own brother would be Kohen Gadol, and no one else. (Shemot Rabbah; Yeffeh Toar)

Moshe felt bad that he was not chosen Kohen Gadol, not because he wanted the status, but because he wanted to be able to fulfill the commandments that can only be fulfilled by the Kohen Gadol.

G-d said to Moshe, "Be satisfied with the Crown of Torah.  Through you the Torah has been given.  The Torah is what sustains the entire world.  It is not right that both the Crown of Torah and the Crown of priesthood should be on one head.

"Furthermore, you have the responsibility for the entire nation of Yisrael.  You must teach them the commandments and judge them.  If you become involved in the Kohen Gadol , there will not be anyone to judge the Benei Yisrael and teach them the law.  You will cause the entire world to be destroyed.

"Therefore, you be the appointer.  You will then be greater than the Kohen Gadol, because he will be accepting his position from you."

G-d told Moshe to take "Aharon and his sons with him... Aharon [and] Nadav, Avihu, Eleazar and Itamar, Aharon's sons."  This is somewhat difficult to understand.  Once G-d said to take Aharon and his sons, why did He have to name each one separately?  Aharon had no other sons than the ones mentioned, so they were automatically included in the statement "his sons."

This taught Moshe that even though he had anointed Aharon, his sons would not automatically become kohanim.  The Torah thus mentions each one by name to teach that each one had to be anointed individually.

It is true that kohanim born later would not have to be anointed, but would be born into the priesthood, because their fathers were anointed.  The reason that these four sons of Aharon had to be anointed, was because there were bern before Aharon was anointed.  Children born of them after they were anointed would not have to be anointed again; the anointed status of their fathers would be passed on to them automatically.

This is why Eleazar's son Pinchas, who was born before his father Eleazar was anointed, was not automatically a kohen.  He did not become a kohen until after the episode with Zimri (BaMidbar 25:13) (Ramban)

28:2 Ve'asita vigdei-kodesh le-Aharon akhicha lechavod uletif'aret
And you shall make holy garments for Aharon your brother, for glory and for beauty.

These garments were both beautiful and majestic.  They were as precious as royal robes. Even the nations of the world realized that they were garments of distinction.

When Achashverosh made the great feast for his officials and servants (Ester 1:3), he wanted to show them his greatness and majesty.  He therefore wore the vestments of the Kohen Gadol, which had come into his hand after the Temple was destroyed  (Megillah, Chapter 3).  He set aside his own robes, and wore the vestments of the Kohen Gadol, since these vestments were more precious and beautiful.

Because the Torah explicitly states that these vestments are for "majesty and beauty," it teaches that if the vestments become torn or worn, they may not longer be used for Divine service.  They are no longer considered "majestic and beautiful." (Yad, Kli HaMikdash 8)

Hashem specified that only G-d fearing Jews should weave the garments since they had to be made lishma - their tailor had to bear in mind that they were designated for the express purpose of becoming garments for the kohanim. (Maharil Diskin)

28:3 Ve'atah tedaber el-kol-chachmei-lev asher miletiv ruach chochmah ve'asu et-bigdei Aharon lekadesho lechahano-li
So you shall speak to all who are gifted artisans, whom I have filled with the spirit of wisdom, that they may make Aharon's garments, to consecrate him, that he may minister to Me as priest.

G-d told Moshe to speak to all the people who were skilled, as well as to Betzalel, the greatest craftsman of them all. (Tzeror HaMor; Olat Shabbat)

It was through these vestments that Aharon would be sanctified and raised to the priesthood.  Only while wearing these vestments was he permitted to serve as Kohen Gadol.  If he performed any Divine service in the Temple while not wearing his vestments, he would be worthy of death. (Yad, Klei HaMikdash 10)

Every Kohen who served in the Beit Hamikdash wore four garments termed bigdei kohen hediot (the garments of the ordinary Kohen). These garments were made of white linen.

They were:

1. ketonet, the shirt
2. michnatayim, the breeches
3. avnet, the belt
4. migba'at, the turban

28:4 Ve'eleh habegadim asher ya'asu choshen ve'efod ume'il uchtonet tashbetz mitznefet ve'avnet ve'asu vigdei-kodesh le-Aharon akhicha ulevanav lechahano-li
And these are the garments which they shall make: a breastplate, an efod, a robe, a skillfully woven tunic, a turban, and a sash. So they shall make holy garments for Aharon your brother and his sons, that he may minister to Me as priest.

Choshen - Breastplate - This was a device worn on the chest.  It consisted of settings holding precious stones.

Efod - This was like a half cape worn on the back, and tied under the armpits.  It reached down to the kohen's heels.

Me'il - Robe -  A knitted tunic (ketonet tashbetz).  These were two types of robes.  The "knitted tunic" was worn directly on the skin.  It was knitted with a pattern like settings for precious stones.  The robe was like a shirt worn over the tunic. (Rashi).

According to another opinion, the robe (me'il) was an outer garment, worn over all the other vestments.  It was open on both sides down to the bottom.  The only place where the front and back were connected was on top, around the neck.  According to this opinion, it did not have any sleeves. (Yad; Ramban; Abarbanel)

Mitznefet - Turban - A type of hat.

Avnet - Sash - A belt that went over the tunic.

The efod, mentioned earlier, had a belt that went over the robe.

The Torah calls these garments "sacred vestments" (bigdei kodesh).  This means that they must be made with consecrated materials, or that the materials must be bought with consecrated money (hekdesh).  This includes the donations that G-d commanded to be given for the Mishkan.  The vestments had to be made from the sacred donations, and are therefore called "sacred." (Cf. Tzeror HaMor)

For each of the many tasks in the Beit Hamikdash, a different family was appointed. For example, the family of Garmo baked the lechem hapanim (show bread) and the family of Avtinas was in charge of the ketoret (incense). The family of Pinchas was in charge of bigdei kehunah. They used to dress the Kohanim before the avodah, undress them at the end of their avodah, and supervise the storage of the bigdei kehunah in special booths.


The Efod (Apron)

28:5 Vehem yikchu et-hazahav ve'et-hatchelet ve'et-ha'argaman ve'et-tola'at hashani ve'et-hashesh
They shall take the gold, blue, purple, and scarlet thread, and fine linen,

G-d now told Moshe, "The skilled workers whom I designated to make these vestments should take the gold and other materials with their own hands.  You should not take these materials from the donors and give them to the workers.  They should take the materials themselves.  Moreover, you should not ask them for an accounting of their receipts and expenses; they must be trusted explicitly." (Ramban)

This same law applies to the volunteers who are appointed by the community to collect and distribute charity.  They cannot be made to give an accounting of their receipts and expenses; they must be trusted at their word.  Nevertheless, it is best if these volunteers publicize the total amount, even though they are not asked for an accounting.  It is thus written, "You shall be innocent before G-d and Yisrael" (BaMidbar 32:22).  Just as a person must be innocent before G-d, so must he keep himself above suspicion before his fellow man.  A person cannot be unconcerned about what people say in such a situation. (Yoreh Deah 256)

This was also true of the workers who were making the priestly vestments and the other Mishkan furniture.  Although they took their materials without any accounting, after they were finished they gave an accounting of their receipts and expenses to the last copper.  They did so even though the were all important personalities, and no one asked them for an accounting.

Since the efod served to hold the center piece of the bigdei kehunah, the choshen, Hashem commanded that it be made before all other garments.

The efod was a kind of half apron. Although, it resembled an apron in shape, it should be noted, however, that its center piece was worn in back and not in front. It was tied in front with a belt which was part of the original woven garment. Its back was supported by two shoulder straps overlapping the Kohen's shoulders to the front.

28:6 Ve'asu et-ha'efod zahav techelet ve'argaman tola'at shani veshesh moshezar ma'aseh choshev
and they shall make the efod of gold, blue, purple, and scarlet thread, and fine woven linen, artistically worked.

G-d told Moshe: The Efod that I told you to make should be made with blue wool.  This is wool dyed with the juice of an aquatic animal known as a chalazon, which has a color similar to the sky and the Throne of Glory.

Take six filaments of blue wool and a filament of gold thread and spin them together to make one strand.

Then take six filaments of purple wool, dyed with a color known as argaman, and spin them together with a filament of gold. Similarly, take six filaments of crimson wool with one of gold, and six filaments of linen with one of gold.

You will then have four strands, each one consisting of seven filaments.  When the four strands are spun together, the thread shall consist of 28 filaments.

These threads shall then be woven to make the Efod as a patterned brocade.  It shall be a skilled weave, where the pattern on one side is not the same as the pattern on the reverse side.

28:7 Shtei chtefot choverot yihyeh-lo el-shnei ketsotav vechubar
It shall have two shoulder straps joined at its two edges, and so it shall be joined together.

After the Efod is made, make two wide straps to go over the two shoulders and hang down toward the chest.  These straps must be made of the same materials as the Efod itself.  The straps must be attached to the Efod after it is made, not woven together with the Efod. (Rashi)

28:8 Vecheshev afudato asher alav kema'asehu mimenu yihyeh zahav techelet ve'argaman vetola'at shani veshesh moshezar
The efod's belt, which shall be made in the same manner, shall be [woven] together with it, of gold, blue, purple and crimson wool, and twined linen.

The Efod was to have a belt with which it was tied on.  This also had the form of two wide straps, one on each side of the Efod.  They were used to tie the Efod around the waist.  These two straps had to be woven together with the Efod, out of the same materials as the Efod itself was made.  The Torah specifies that the belt should be "together with it"; that is, that it should be woven as one piece together with the Efod.

28:9 Velakachta et-shtei avnei-shoham ufitachta aleihem shmot benei Yisrael
Then you shall take two carbuncle stones and engrave on them the names of the sons of Yisrael:

At the end of the two shoulder straps were inserted two shoham-stones in golden settings. Moshe was to take two precious stones, known in Hebrew as shoham stones.  These were carbuncles. (Bachya) On each stone the names of six of the Tribes were engraved.

The Torah literally says, "take et two carbuncle stones."   The untranslated preposition of et has the same sense as the definite article "the"; therefore, it is as if the verse said, "Take the carbuncle stones."  This would appear to indicate that the stones were already prepared and waiting.

This is very difficult to understand, since these stones had to be taken from the donation that the Benei Yisrael would bring for the Mishkan, but the Benei Yisrael had not yet brought anything.  Later, the Torah will enumerate the things brought for the Mishkan, and among them will be the stones for the Efod (35:27).  Since the command was just given, how could these stones be designated as "the stones"?

This can be understood on the basis of what we shall discuss in Parashat VaYak'hel, that the clouds of glory went to the Pishon River and brought back the precious stones for the Efod and Choshen, since the Benei Yisrael did not have any such stones. The Torah says "the stones" because these were special stones that had already been designated for this use in their place in the Pishon River. (Sifetei Kohen, p. 131)

28:10 Shishah mishmotam al ha'even ha'echat ve'et-shemot hashishah hanotarim al-ha'even hashenit ketoldotam
Six of their names on one stone, and six names on the other stone, in order of their birth.

The names of Yaakov's sons were engraved on these stones, six on one stone, and six on the other. The names were inscribed in the order of their birth, as follows:

Yehudah          Gad
Reuven            Asher
Shimon            Yissachar
Levi                 Zevulun
Dan                 Yosef
Naftali              Binyamin

It is true that it is not the exact order of birth, since Yehudah, who was the fourth son, is inscribed first.  However, the verse can be read, "There shall be six names on one stone, and the six remaining names on the second stone shall be in the order of their birth."  This would indicate that only on the second stone must the tribes be in the precise order of their birth. (Sotah, p. 37; Rashi)

It is significant to note that both stones contained exactly the same number of letters.  There were precisely 25 letters on each stone. The Torah says that these stones "shall be in their fullness" (28:20), which indicates that the vowel sounds must be "filled out" with consonants.

Throughout the entire Torah, the Hebrew of בִּנְיָמִן (Binyamin) is always written in short form, without a י (yod) between the מ (mem) and the נ (nun).  However, all the names would then only have a total of 49 letters, and there would have to be 24 letters on the one stone, and 25 on the other.

Therefore, the name Binyamin here is written out בִּנְיָמִין, with the yod between the mem and the nun.  We also find that when Yaakov first named him, the name is written with the yod (Bereishit 35:18).  Therefore, it comes out exact, with 25 letters on each stone. (Yeffeh Mareh, Sotah, Chapter 7)

The Tribe of Yosef was not represented by Efrayim and Menashe, but rather by the single name "Yosef."

According to some authorities, the names were as follows:

Reuven           Binyamin
Shimon           Dan
Levi               Naftali
Yehudah        Gad
Yissachar      Asher
Zevulun         Yosef

According to this opinion, the names are in the order that they appear at the beginning of Sefer Shemot.  This opinion maintains that when the Torah says, "according to their birth," it does not mean that the names must be in order of their birth, but that the names be those given to the tribes by Yaakov, when they were born.  These are the names that are well known: Reuven, Shimon, Levi, and the like.

Moshe actually referred to the tribes as Reuveni, Shimoni, and the like.  The Torah says that the names on the stones should be those given the tribes at birth, not the appellations used by Moshe.

According to this opinion, there did not have to be 25 letters on each stone.

There is another opinion that the names were written on the two stones like this:

Reuven          Shimon
Levi               Yehudah
Yissachar       Zevulun
Naftali            Dan
Gad               Asher
Yehosef         Binyamin

This authority maintains that בִּנְיָמִן (Binyamin) is written without the yod, just as it is written throughout the Torah.  Since there is one letter missing from the 50, he maintains that instead of being written יוֹסֵף, Yosef's name is written as יְהוֹסֵף (Yehosef) with an extra ה (heh).  We find this spelling in the verse, "He appointed it for Yehosef as a testimony" (Tehillim 81:6).  Thus, there were 25 letters on each stone. (Yad, Klei HaMikdash 9.  Cf. Kesef Mishneh ad loc; Tzedah LaDerech; Get Pashut 129:127)

28:11 Ma'aseh charash even pituchey chotam tefatach et-shtei ha'avanim al-shmot benei Yisrael musabot mishbetzot zahav ta'aseh otam
With the work of an engraver in stone, like the engravings of a signet, you shall engrave the two stones with the names of the sons of Yisrael. You shall set them in settings of gold.

The engraving had to be done by a skilled craftsman, just as names are engraved on the finest signet rings, used to seal letters.  The stones would then be placed in settings, just as stones are set in a ring.

28:12 Vesamta et-shtei ha'avanim al kitfot ha'efod avnei zikaron livnei Yisrael venasa Aharon et-shmotam lifnei HASHEM al-shtei chtefav lezikaron
And you shall put the two stones on the shoulders of the ephod as memorial stones for the sons of Yisrael. So Aharon shall bear their names before HASHEM on his two shoulders as a memorial.

The two stones in the two gold settings were to be placed on the Efod's two shoulder straps, mentioned earlier.  Joining the shoulder straps in front were two golden chains going through two rings on which the choshen hung. There was thus one stone on each shoulder strap.  Aharon was to carry the names of the twelve tribes as a remembrance.

Thus, when Aharon performed the service on Yom Kippur, G-d would "look" at these names and remember the merit of Yaakov's sons.  He would then have mercy on their descendants, the Benei Yisrael. (Sifetei Kohen)

When Yaakov was about to die, he called his sons.  He wanted to see if they were united in G-d's way, and if their hearts were perfect in faith.  When he asked them, their response was, "Listen, Yisrael, HaShem our G-d, HaShem is one" (Devarim 6:4)

They were addressing Yaakov by his name Yisrael.  They said, "Listen, Yisrael, just as there are no untoward thoughts in your heart, so are our hearts without any question regarding G-d.  We believe with all our hearts that G-d is our Master, and that He is One and His Name is One."

Yaakov then responded to them in a whisper, "Blessed be the Name of His Glory, His kingdom is forever and ever."

G-d therefore commanded that these names be engraved on the stones of the Efod.  Yaakov's sons would then be remembered, and it would also be remembered that they were the first ones to unify G-d's Name.  This would be an atonement for Yisrael for the sin of idolatry.

The Benei Yisrael would also see these names, and they would remember how their ancestors accepted upon themselves the yoke of the Divine Kingdom.  They would then emulate their ancestors, and attach themselves to G-d, spurning all idolatry.

The Torah therefore repeats the concept of remembrance.  The first time, it says, "They shall be a remembrance for the Benei Yisrael."  This is so that the Benei Yisrael would remember their ancestors.  It then says, that they shall be "before G-d as a remembrance."  "This is so that G-d should remember their merit and have mercy on the Benei Yisrael. (Kesef Mezukak)

Of course, it is not possible to say that G-d needs a "reminder."  There is no forgetting for G-d.  It means that if the Kohen Gadol performs the service while wearing his vestments, the merit of Yaakov's sons is counted in the Benei Yisrael's favor. (Yeffeh Toar, p. 193)

The original Hebrew for "six of their names on" (28:10) is shishah mi-sh'motam al.  Significantly, the initial letters of these words spell out Shema'. (Baal HaTurim)

Shema' refers to the verse, "Listen Yisrael, HaShem is our G-d, HaShem is One."

This is an allusion to the fact that the names are on the stones to recall the verse, "Listen Yisrael..." which was recited by Yaakov's sons.  Through this, they accepted the yoke of the Divine Kingdom.

On each of the stones there were 6 names and 25 letters.  This alludes to the two verses:

Listen Yisrael, HaShem is our G-d, G-d is One.  

Blessed is the Name of His Glory, His kingdom is forever and ever.

Looking carefully, one can see that each of these verse also has six words and 25 letters.  These two verse are the embodiment of our faith in G-d.

Actually the second verse, "Blessed is..." only contains 24 letters.  However, the verse itself can be added to the sum, adding an additional unit, and making it come out to 25. (Alshekh; Sifetei Kohen)

There is another allusion in the verse, "You shall take two shoham stones and engrave (open) on them the names of the Benei Yisrael" (28:9).  This teaches that the entire merit that the Kohen Gadol has to enter the Holy of Holies and perform the Divine service is because the Benei Yisrael immerse themselves in the study of Torah.

The "two stones" alludes to the two tablets upon which the Ten Commandments were written.  The word שֹׁהַם (shoham) is really משֶׁה (Moshe) with the letters rearranged. These were therefore Moshe's stones, that is, the two tablets.

"On these stones, open the names of the Benei Yisrael."  This alludes to the merit of the Benei Yisrael, when they open the books of the Torah and study them.  If the books are not open, and are allowed to gather dust on the shelf, then there is no merit. (Alshekh)

28:13 Ve'asita mishbetzot zahav
You shall also make settings of gold,
14 Ushtei sharsherot zahav tahor migbalot ta'aseh otam ma'aseh avot venatatah et-sharsherot ha'avotot al-hamishbetzot
and you shall make two chains of pure gold like braided cords, and fasten the braided chains to the settings.

On the Efod's shoulder straps, two gold settings were made, one on each shoulder.  Two braided cables hung down from the settings, attached to the edge of the breastplate.  These were gold cables, not chains made of links. (Rashi)

The order here is may be somewhat difficult to understand.  The Torah has not yet spoken about the breastplate.  Why does it mention the cables that held the breastplate, when the breastplate itself has not yet been described?

The Torah is describing the settings which are considered part of the Efod.  The Torah tells us that one of the functions of the settings is to hold the cables that hold the breastplate.  Once the breastplate was made, the cables would be attached to the settings, so the cables are mentioned now.


Choshen-Mishpat

28:15 Ve'asita chochen mishpat ma'aseh choshev kema'aseh efod ta'asenu zahav techelet ve'argaman vetola'at shani veshesh moshezar ta'aseh oto
You shall make the breastplate of judgment. Artistically woven according to the workmanship of the efod you shall make it: of gold, blue, purple, and scarlet thread, and fine woven linen, you shall make it.

The Torah now tells how the Choshen-Mishpat (Breastplate of Judgment) should be made.

It was made of the same five materials as the Efod: gold, blue wool, purple wool, crimson wool, and twined linen. Therefore, each thread was made of 28 filaments.

The Breastplate had to be woven like a well-calculated brocade, so that the patterns on one side would not be the same as those on the reverse side.

28:16 Ravua yihyeh kaful zeret orko vezeret rochbo
It shall be doubled into a square: a span shall be its length, and a span shall be its width.

A span is one-half cubit (9 inches).  When the breastplate was woven, it was woven two spans long, and one span wide.  Then when it was folded over, it was square, one span long and one span wide. (Yad, Klei HaMikdash 9; Abarbanel)

28:17 Umileta vo milu'at even arba'ah turim aven tur odem pitedah uvareket hatur ha'echad
And you shall put settings of stones in it, four rows of stones: The first row shall be a ruby, an emerald and a crystal; this shall be the first row;
18 Vehatur hasheni nofech sapir veyahalom
the second row shall be a carbuncle, a sapphire, and a pearl;
19 Vehatur hashlishi leshem shvo ve'achlamah
the third row, a topaz, turquoise, and a calf eye;
20 Vehatur harevi'i tarshish veshoham veyoshfeh meshubatzim zahav yihyu bemilu'otam
and the fourth row, a chrysolite, an onyx, and a jasper. These stones shall be in their fullness, set in gold settings.

After the breastplate was woven and folded over, it was set with four rows of precious stones.  They were as follows (according to MeAm Lo'ez - there are over 30 varying opinions as to the final identification of the 12 stones):

Ruby             Emerald        Crystal 

Carbuncle     Sapphire        Pearl 

Topaz           Turquoise      Calf Eye  

Chrysolite     Onyx             Jasper

The four rows paralleled the four directions.  This teaches that the world's four directions can only exist through the merit of the Twelve Tribes. (Targum Yonatan)

When the twelve stones were set in the breastplate, each stone had to be in its own setting, like a stone set in a ring.

The stones placed in the breastplate had to be natural, uncut crystals.  They could not be cut out of larger stones.  Ordinarily, set stones are cut, in order to make them more perfect and beautiful.  These, however, had to consist of naturally perfect crystals.

The Torah therefore says that "they shall be in their fullness."  This indicates that they must be untouched, exactly as they occur in their natural state. (Ramban; Bachya)

Similarly, when the names of the Tribes were engraved on the stones, it was not permitted to engrave them with a stylus, as is commonly done with signets, and as was done with the stones for the Efod.  With regard to the Efod, it does not say "they must be in their fullness"; therefore if the stones are not in their precise natural state, it does not matter.

However, with regard to the breastplate stones, there is a dilemma.  They cannot be engraved with a stylus, because the stones must be complete.  On the other hand, the names cannot be written with pen and ink, because they had to be engraved.

For this reason, Moshe had no choice but to use a certain creature known as a "shamir."  This was a tiny creature, the size of a barley corn, made during the six days of Creation.  No matter how hard a substance, it could not withstand the force of the shamir.  If it were placed on a stone, the stone would split into two parts.  The shamir therefore had to be kept in wads of wool in a lead cylinder full of barley bran.

Moshe took the shamir and placed it over the stones, and they were cracked to form the letters, as if a steel stylus had been used on them.  However, the letters were formed without removing any material from the stones; they were split just as figs are split in the hot weather or the ground during a dry spell in the wet season.  The shamir, similarly, was able to split the stones without removing any material. (Sotah, p. 48; Ramban; Bachya)

28:21 Veha'avanim tihyeina al-shemot benei-Yisrael shteim esreh al-shemotam pituchei chotam ish al-shmo tihyeina lishnei asar shavet
And the stones shall have the names of the sons of Yisrael, twelve according to their names, like the engravings of a signet, each one with its own name; they shall be according to the twelve tribes.

The twelve stones shall be placed in the breastplate following the order of birth of each of Yaakov's sons, as discussed earlier. The ruby containing Reuven's name shall be first, the emerald with Shimon's name second, and so on, so that all twelve stones are in the order of the Tribe's birth. (Rashi)

R. Bechaya explains, "Each stone of the choshen contained six letters to symbolize the world was created in Six Days is founded upon the Twelve Tribes. The total of seventy-two letters corresponds to the seventy-two letter Divine Name which maintains the existence of the universe during a seventy-two hour period (since each of Hashem's pronouncements that created the world was uttered at the onset of the twelve daylight hours of the six days.) The fact that the world's survival is linked to the number of seventy-two (the Divine ame and the merit of the Tribes represented by the seventy-two letters of the choshen) is hinted at in the pasuk, "olam chesed yibane" (Tehillim 89:3) - The world is built upon chesed. The word חסד (chesed) has the numerical value of seventy-two.
Actually, none of the names (with the exception of  בִּנְיָמִין (Binyamin) whose name no letters were added since his name contains six letters), have six letters.  This was a hint that in Binyamin's merit, his Tribe did not become extinct as a result of the incident of the pilegesh bagiv'a (Shoftim 20:47), and six hundred members of his Tribe survived.

In order to complete the six letters for each stone, the names of the Patriarchs, Avraham, Yitzchak and Yaakov were added to the stones, as well as the expression Shiv'tei Yeshurun (the Tribes of Jeshurun).  These two expressions contain a total of 22 letters, and with them, each stone was able to have six letters.

The four rows were thus:

REUVeN A        ShiMON B           LeVI RHM
YeHUDaH Y      YiSSaChaR TZ     ZeVuLuN Ch
DaN K YAK       NaFTaLI B          GaD ShiVTeY
ASheR YShR      YOSeF UN          BiNYaMIN

There is an important reason why the names were inscribed on the particular types of stones. Each stone was suited for the particular tribe.  (Sifetei Kohen)

1. odem (ruby / red) - Reuven - red as blood and alludes to Reuven's merit. His face was reddened with shame when he admitted his sin in the incident involving Bilha. Despite the humiliation it entailed for him, he confessed his error and did teshuvah. When ground into powder, this precious stone possessed a segulah (special power) to prevent miscarriages and to promote pregnancy. It was granted to Reuvein in the merit of the dudaim flowers which he brought to his mother.
2. pitdah (emerald / green) - Shimon - protection against sexual immorality - that gem possessed a cooling propensity, aiding a person in controlling his passionate nature. The color was assigned to Shimon to hint that his face turned green (pale) with shame when the nassi (head of the Tribe) Zimri rebelled against Moshe. Their faces paled also when members of their Tribe were seduced by Moavi girls.
3. bareket (crystal / tri-color-red, white, black, multi-colored sparkling jewel which glowed like fire) - Levi - Sparkles like lightning (barak) - the segulah of that stone was to enlighten a person's mind and to instill wisdom in him. It was given to the Tribe of Levi since the members of that Tribe illuminated the world with the light of their Torah-study. This was the precious stone which Noach used to illuminate the tevah (ark).
4. nofech (carbuncle, a greenish brilliant stone) - Yehudah - one wearing it when he goes out to war, he will be able to defeat all his enemies. One who carries that jewel on him possessed the power to make his enemies retreat. It was given to him as a reward that his face paled when he was challenged by Tamar, and when his father suspected him of having killed Yosef. But finally he emerged with his face shining when his father Yaakov cleared him of the suspicion in the final blessing to his sons. 
5. sapir (sky blue sapphire stone) - Yissachar who was famed for his Torah study. He was therfore found worthy of receiving the sapphire stone from which the Luchot (Tablets) were made. The sky blue color was a sign of his humility. This diamond is beneficial for protecting the sanctity of the eyes and the rest of the body, heals all types of physical pains.  Also protects one from dispute and brings peace. 
6. yahalom (pearl or diamond, a white jewel) - Zevulun - its white color represents a merchant's chair which was white. Its segulah brings success to those who are engaged in business, appropriate for Zevulun, the Tribe which engaged in commerce in order to support Yissachar.
7. leshem (topaz) - Dan - reflected the image of a person upside-down. This was a hint that the members of the Tribe of Dan reversed their true goal of serving Hashem when they set up the image of Micha. 
8. shevo (turquoise) - Naftali - if a person is carrying it when riding an animal, it enabled a rider to remain seated firmly on horseback without tumbling off. It was suitable for the Tribe of Naftali since the name "Naftali" denotes "attachment."
9. achlamah (calf eye or crystal) - Gad - gives courage and dispels all fear and anxiety when a person goes out to war. The Bnei Gad was famous for their skill in warfare.
10. tarshish - its golden color was reminiscent of olive oil - Asher - involved with the planting of olive trees so that there would be oil to light the Temple lamps. Others explain that the color was sea-blue and aided in the digestion of food so that people became round and fat. It says about Asher's bread that it is fattening (Bereishit 49:20).
11. shoham (onyx) - Yosef - it possessed the segulah of causing a person to find favor in the eyes of others, even before high officials. The name Shoham contains the same letters as Hashem to indicate that it was Hashem who granted Yosef grace in the eyes of his superiors.
12. yashpeh/yashfeh (jasper; multi-colored jewel) - Binyamin - special powers to stop bleeding.  It was awarded to Binyamin because, after Yosef's sale, conflicting thoughts raced through Binyamin's mind. He was uncertain whether or not he should reveal to his father Yaakov what had transpired. He controlled his urge to divulge the secret to his father and remained silent. As a reward, he received the diamond Yashpeh. The name "Yashpeh/Yashfeh" is a composite of yaish peh, meaning that although Binyamin was capable of revealing word of Yosef's sale to Yaakov, he nevertheless refrained from doing so.