All for One

Much of Parshas Titzaveh focuses on the Bigdei Kehunah and their various components. Just as when we learn about the Meleches Hamiskan we can use the details that the Torah teaches us to learn lessons for our own times, we can gain insights from the Pessukim of the Bigdei Kehunah that can be applied to our lives as we wait for the day that a Kohen Gadol is once again anointed. In fact, as we learn about the Begadim of the Kohen Gadol, a thread emerges that seems to be calling for our attention.

The first Beged discussed in the Parsha is the Ephod, an apron of sorts worn exclusively by the Kohen Gadol. The Ephod was made of fine woven material, each thread comprised of the materials the Torah mentions, “Zahav Ticheles Argaman Tolaas Shani V’Shesh Mashzar”, and had two shoulder straps. Embedded in each of these straps was a precious stone, called the Avnei Shoham, into which were engraved the names of the Shevatim: “U’Pitachta Alav Shemos Bnei Yisroel. The Torah discusses these engravings at length, devoting three full Pessukim to the order in which they were etched, the manner in which they were, and the gold decoration surrounding the names themselves. Clearly the Avnei Shoham were not meany merely for decoration, but for something more meaningful.

In fact the Torah tells us their purpose: “Avnei Zikaron L’Bnei Yisroel”, stones of memorial for Bnei Yisroel. Lest we assume that the names of the Shevatim were engraved onto the Avnei Shoham for sentimental purposes, Rashi explains that when Hashem would “see” the names of the Shevatim on the Ephod, he would remember their Tzidkus. Sforno adds that this Zechus will help bring Rachamim on Bnei Yisroel. We see then that the Avnei Shoham had an integral role as part of the Bigdei Kehunah: the names of the Shevatim that were engraved upon them had the power to be Meorer Rachmei Shamayim when Klal Yisroel was in need.

It is not surprising that there was a purpose to the Avnei Shoham that went beyond decoration—other parts of the Bigdei Kehunah, such as the Tzitz, had such roles as well. What is notable, however, is that there seems to be an identical purpose to one of the other parts of the Bigdei Kehunah: the Choshen.

When instructing us on the fabrication of the Choshen, the Torah once again tells us that there were precious gems, this time twelve different types, each of which had the name of one of the Shevatim engraved upon it. Although the Torah does not go into quite as much detail regarding the engraving of the names onto the Avnei Choshen, there are some details found in Chazal that seem to point ot a close connection between the names of the Shevatim and their respective stones.

The Medrash in Badibar Rabba teaches us that each Shevet had a flag that was a specific color, and had the name of the Shevet and its emblem. The colors of these flags, explains the Medrash, was determined by the color of the stone upon which the name of that Shevet appeared on the Choshen. The name Reuven, for example, was engraved on a red stone, and so the flag of Shevet Reuven was red. We see that each Shevet was defined, in a way by the stone on which its ancestor’s name appeared.

Similarly, the Sforno tells us that those who dontated the stones of the Choshen did so with the express Kavana that the name of a specific Shevet be engraved on it, and the craftsman who did the engraving had to have in mind that he was doing so specifically for that Shevet. Here too we see a close connection between the invidividual Shevetim and “their” stones.

While this specific link between the Shevatim and the stones on the Choshen was not present in the Avnei Shoham, each of which had the names of six Shevatim, there is a similarity between the two sets of stones that is much more notable.

With regard to the Choshen, the Torah once again alludes to the purpose of the stones, and specifically the names engraved upon them: “V’Nasah Aron Es Shemos Bnei Yisroel B’Choshen Hamishpat Al Libo Bivao El Hakodesh Lizikaron Lifnei Hashem Tamid.” It seems then that the stones of the Choshen also served as a “Zikaron” before Hashem.

Rashi does not comment on these words, but the Sforno once again does, and his words echo those of his earlier Pirush: “Sheyizkor Hashem Zechusam Vayifkod Es Beneihem L’Shalom B’Zechusam.” The purpose of the Avnei Hachoshen, and the names of the Shevatim that were etched into them, explains Sforno, is to provide a Zikaron before Hashem that will cause Him to bring peace upon Klal Yisroel in their merit.

As we take these two sets of Pessukim into account, a simple question becomes clear: why were two sets of Avnei Zikaron necessary? If the Avnei Shoham served as a Zikaron of the Tzidkus of the Shevatim, as Rashi said, meant to be Meorer Rachamim, as the Sforno writes, why were their names engraved on the Avnei Hachoshen as well, with much the same purpose in mind? Surely, if the Torah requires both sets of stones to have the names of the Shevatim engraved upon them, there must be a reason, and perhaps message to us—what might that be?

In order to answer this question, it seems prudent to examine the relationship between the Shevatim themselves and the role their Zechusim play in the destiny of their offspring.

The Medrash Shochar Tov, on the words “Shivtei Kah Edus L’Yisroel”, brings the words of R’ Acha: “Ain Yerushlayim Nivnis Elah B’zechus Hashvatim.” Because these words are adjacent to the words “Yerushalayim Habenuya K’Ir Shechubrah Lo Yachdav”, we learn that the ultimate Geulah, in which Yerushalyim will be rebuilt, will come in the Zechus of the Shevatim. We see then that the Zechus that was present in the time of the Choshen and Ephod seems to be the one that will eventually bring the ultimate Geulah, a fact that is certainly notable, but this is not, in fact, the only place in which Chazal discuss a connection between the Shevatim and Geulah.

The Medrash Rabba at the beginning of Sefer Shemos explains that the names of the Shevatim, are listed at the beginning of Parshas Shemos because they reflect the Geulah of Klal Yisroel. The Medrash goes on to explain how the name of each of the Shevatim—Reuven, Shimon, Levi and so on—are connected to Geulah. For example, the name Reuven refers to the fact that Hashem saw our pain, as the Passuk says “Ra’ah Roeh B’Anyei Ami, I have seen the pain of my people.” We see from this Medrash that the Geulas Mitzrayim was itself somehow brought about in the Zechus of the Shevatim, and that their very names alluded to this fact.

Perhaps an better understanding of the way the Shevatim were connected to Geulah will help us explain the two sets of Avnei Zikaron.

The Chidushei Hari”m poses a simple question regarding the Medrash in Shemos Rabbah. If the names of the Shevsatim reflect their role in the Geulah, why are they mentioned at the beginning of Sefer Shemos, when they came to Mitzrayim, and Galus began? Wouldn’t it be expected that this fact be somehow noted closer to the actual Geulah?

The Ri”m explains that the Torah wished to teach us that the Shevatim came to Mitzrayim equipped to bring the Geulah. Their names, which were given so many years before, bore witness to the fact that they had the tools necessary to bring the Geulah. The Torah therefore lists these names, so closely connected to the Geulah, when the Shibud begins, to teach us that even as the Galus started, the ability to bring Geulah was present. The Ri”m learns from here that no member of Klal Yisroel is given even a personal Galus from which he does not have the tool to emerge, even if they may not be readily apparent. There is another message that we can take form his words as well, however.

Each and every one of the Shevatim had an aspect of Geulah in their name—and each was therefore necessary for the Geulah to be realized. Just as we see that no one person is given a Galus that is beyond his capacity, we see that the tools given to Klal Yisroel to emerge from Galus as a whole were spread out amongst the Shevatim, and not just concentrated in a few. Every tool and Zechus that was nessecary to bring the Geulah was present before the Galus started, but a part was specifically given to each Shevet—each held one of many keys nessecary to open the door to Geulah.

This can help us understand the two sets of Avnei Zikaron. The Shevatim can serve as a Zechus for Klal Yisroel, bringing Shalom and Rachamim as the Sforno explained, but the Torah wishes to teach us that to do so the Kochos of each are nessecary, and only when joined as a unit can it be effective.

The Avnei Choshen each bore the name of one of the Shevatim, on a stone that was given and engraved expressly for that Shevet, and which matched the Degel of that Shevet. These twelve stones allude to the powers that each Shevet had to bring Geulah to Klal Yisroel, Kochos that were equally distributed among them. Only when all twelve of these Kochos are brought to bear, however, and the Shevatim act as a whole, as one unit, can Geulah come—a reality signified by the Avnei Shoham each with multiple Shevatim.

The two sets of Avnei Zikaron work in tandem then: they remind Hakadosh Baruch Hu, so to speak, of the Kochos represented by each of the Shevatim as individuals, and the potential that can be realized when all twelve are brought to bear. Thus, when Hashem “sees” the two sets of names, he is “reminded” of the individual and combined Koach of the Shevatim to bring Geulah.

This idea really speaks to the responsibility each of us have as members of Klal Yisroel. We know that the Geulah in within our collective reach, that Klal Yisroel has the ability to redeem itself and bring the Geulah, but we must also bear in mind that each of us have an individual role to play as well. We must live up to this individual responsibility and do our part to play a role in the eventual Geulah.

This concept is also brought into relief through the coming Yom Tov of Purim.

Chazal tell us that in truth Haman wished to be Mashmid the Jews, to turn them away from Hashem and toward Avodah Zarah, and his decree of destruction was just a means of coercion. If so, asks R’ Yitzchak Blazer in Kochvei Ohr, why did Hamen make a decree against the entire nation? Why not threaten only Mordechai, their leader, with the intent of turning him to Avodah Zarah, which would cause the whole nation to follow him? This would seem to be a much more efficient method than a decree against the whole of Klal Yisroel?

R’ Blazer explains that this question is answered by the Passuk that says ‘Vayibez B’Enav Lishloach Yad B’Mordchai Levado Ki Higidu Lo Es Am Mordechai.” Why would Haman decline to act against Mordechai alone because he was told about Klal Yisroel. He explains that Haman knew that Klal Yisroel is different than most nations: we take personal responsibility for the Torah and Mitzvos. If a leader in Klal Yisroel is seen to have strayed, he will lose his position of leadership in an instant. So dedicated are we, as individuals, to the Netzchius of Torah that we would not follow Mordechai if he strayed, we would replace him as a leader. Thus, acting against Moredchai alone in the hopes of turning him, and then Klal yisroel as a result, would be a fruitless plan of action.

It seems to follow that this personal responsivity felt by every member of Klal Yisroel is what saved us form Haman in the end. If not for this attitude, Haman would have made a decree soley aimed and Mordechai, one which would have been far more difficult for Esther to overturn and may in fact have led to disaster for our people. On Purim, then, even as we celebrate with Mitzvos that join us together—Mishloach Manos, Matanos L’Evyonim, and Mishta V’Simcha—we must also consider the individual role that each individual member of Klal Yisroel had in mind.

On Purim we recall that only because we are Am Mordechai, a nation that takes personal responsibility for the Torah, its Mitzvos and its continunity, were we able to avoid a situation that could have ended the destiny that we work so hard to uphold. It was this personal responsibility that played such an important role in the Geulah at that time, and is integral to the Geulah for which we wait. Only if we realize the Kochos we each have, and the keys to Geulah borne by one and all, can we be Zoche to the Bracha and Shalom we are promised in the Zechus of the Shevatim.