![]() Unfortunately, the meanings of the Hebrew names for the minerals, given by the masoretic text, are not clear, and though the Greek names for them in the Septuagint are more clear, some scholars believe that they cannot be completely relied on for this matter because the breastplate had gone out of use by the time the Septuagint was created, and several Greek names for various gems have changed meaning between the classical era and modern times. One opinion suggests that the names of the twelve tribes were arranged in groups after their mothers: Leah's six sons aligned one after the other on one stone, with Judah heading this list, followed by Rachel's sons with the names of the concubines' sons interposed between the two sons of Rachel. ![]() There was also a different order for the names inscribed on the two "onyx" stones, carried on the High Priest's shoulders. Other researchers, such as Paul Phelps, believe that the order of gemstones that are displayed on the chestpiece correlates to the order that Ezekiel viewed the gates of Zion, as each gate represents one of the twelve tribes, with the gates themselves being studded with gemstones. ![]() Maimonides describes the jewel stones arranged in four rows, saying that on the first stone belonging to Reuben were also engraved the names of Abraham, Isaac and Jacob, while on the last stone belonging to Benjamin were also engraved the words "the tribes of God" kabbalistic writers such as Hezekiah ben Manoah and Bahya ben Asher argued that only six letters from each name were present on each stone, together with a few letters from the names of Abraham, Isaac, or Jacob, or from the phrase " the tribes of Jeshurun", so that there were 72 letters in total (72 being a very significant number in Kabbalistic thought). There are different views in classical rabbinical literature as to the order of the names the Jerusalem Targum, for example, argued that the names appeared in the order according to which they were born. The word has its equivalent in the Greek, σμήρις ( smeris). According to a rabbinic tradition, the names of the twelve tribes were engraved upon the stones with what is called in Hebrew: שמיר = shamir, which, according to Rashi, was a small, rare creature which could cut through the toughest surfaces, but according to Rabbi David Kimhi and Rabbi Jonah ibn Janah, was a stone stronger than iron (possibly Naxian stone). The twelve jewels in the breastplate were each, according to the Biblical description, to be made from specific minerals, none of them the same as another, and each of them representative of a specific tribe, whose name was to be inscribed on the stone. The jewels Artist's conception of Jewish high priest wearing a hoshen in ancient Judah Īccording to the Talmud, the wearing of the Hoshen atoned for the sin of errors in judgment on the part of the Children of Israel. The Hebrew term for the breastplate, חֹשֶׁן ( ḥōšen), appears to be named from its appearance, The 19th-century German biblical scholar August Dillmann thought that it was likely to be derived from the Hebrew word חֹצֶן ( ḥōṣen), meaning "fold", relating to its function. The description states that the square breastplate was to be formed from one rectangular piece of cloth- 1⁄ 3 of a cubit by 2⁄ 3 of a cubit, folded so that it formed a pouch to contain the Urim and Thummim. The biblical description states that the breastplate was also to be made from the same material as the Ephod-embroidery of 3 colors of dyed wool and linen-and was to be 1⁄ 3 of a cubit squared, two layers thick, and with four rows of three engraved gems embedded in gold settings upon it, one setting for each stone. Hebrew Bible Illustration of priestly breastplateĪccording to the description in Exodus, this breastplate was attached to the tunic-like garment known as an ephod by gold chains/cords tied to the gold rings on the ephod's shoulder straps, and by blue ribbon tied to the gold rings at the belt of the ephod. These elements of the breastplate are said in the Exodus verse to carry the judgement ( Hebrew: מִשְׁפָּט mišpāṭ) of God concerning the Israelites at all times. In the biblical account, the breastplate is termed the breastplate of judgment ( Hebrew: חֹשֶׁן מִשְׁפָּט ḥōšen mišpāṭ - Exodus 28:15), because the Urim and Thummim ( Hebrew: הָאוּרִים וְהַתֻּמִּים hāʾūrīm wəhattummīm) were placed upon it.( Exodus 28:30). The priestly breastplate or breastpiece of judgment ( Hebrew: חֹשֶׁן ḥōšen) was a sacred breastplate worn by the High Priest of the Israelites, according to the Book of Exodus. ![]() Ceramic replica of the High Priest's breastplate For the rabbinic text, see Choshen Mishpat. ![]() For the organization, see Hoshen (organization). ![]()
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