Realia:Stones of the Choshen/0

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Stones of the Choshen

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Overview

The twelve stones of the choshen are named in Shemot 28:17-20. However, since the verses provide no other descriptive information, the identity of almost every stone is heavily debated. In trying to determine which gems are referred to, scholars look for descriptions in other verses in which the stones are mentioned, explore cognate languages for linguistic clues as to the stones' identity, and turn to identifications made by both the Aramaic and Greek translations of Torah. The various translations, however, are not in total agreement, and the identity of many of the Aramaic and Greek names are disputed.1 Bemidbar Rabbah provides further clues, as it lists the color of many of the stones, but as this is a relatively late source, it is less reliable. Given the many unknowns, it is not surprising that multiple possible identifications have been raised for almost every stone.

אֹדֶם

  • Biblical verses – The stone is mentioned only in the context of the Choshen (Shemot 28:17 and Shemot 39:10) and the stones of Gan Eden (Yechezkel 28:13).
  • Etymology – The word "אֹדֶם" relates to the color "אדום", meaning red.
  • Translations – All the Aramaic translations render "אֹדֶם" fairly literally, as "סמקן" or "סמוקתא", meaning reddish. The Septuagint translates it as sardius,2 generally identified as the orange-red gemstone, carnelian.  Based on the archaeological evidence, this stone was very popular in ancient times.3  Others suggest that sardius might instead refer to red jasper.4
  • Possible Identifications – A reddish stone, likely carnelian, but perhaps red jasper.5

פִּטְדָה

  • Biblical verses – The stone is mentioned in the context of the Choshen (Shemot 28:17 and Shemot 39:10) and the stones of Gan Eden in Yechezkel 28:13, and also in Iyyov 28:19 where it is referred to as "פִּטְדַת כּוּשׁ", suggesting that it originated in or was imported from Egypt (Ethiopia).
  • Etymology – The word פִּטְדָה might be a loan word from Sanskrit where pita means yellow, or it could be related to the Assyrian hipindu, which means "flashing" stone.6
  • Translations – The Aramaic Targumim render "פִּטְדָה" as "ירקן" or "ירקתא", pointing to a green gem,7 while the Septuagint identifies it as topazius.8 Based on descriptions by Pliny the Elder,9 many scholars assume that this refers to olivine (also known as peridot), a stone with a yellow-green color.10 The ancient source of peridot was the Island of Zabargad (modern St. John's Island) in the Red Sea, under the control of Egypt,11 matching Iyyov's reference to "פִּטְדַת כּוּשׁ". Others, however, raise the possibility that the Greek topazius refers to the modern gem known as topaz,12 and point to yellow variety of the stone.
  • Possible Identifications – A greenish-yellow stone, likely olivine (peridot), or perhaps yellow topaz.

בָרֶקֶת

  • Biblical verses – The stone is mentioned only in the context of the Choshen (Shemot 28:17 and Shemot 39:10) and the stones of Gan Eden in Yechezkel 28:13.
  • Etymology – The word "בָרֶקֶת" might relate to "ברק", lightning, referring to something that shines.  In Assyrian the word baraqu similarly means to flash, while burruqu means flushed or red-faced and red-haired.13 Taken together, these might suggest a brilliant red stone.
  • Translations – Aramaic translations render "בָרֶקֶת" fairly literally,14 echoing that the rock sparkled or was particularly shiny. This fits a carbuncle such as the red garnet which has an unusually high refractive index, making it exceptionally bright.15 The Septuagint,16 in contrast, translates the word as smaragdos, often understood to be an emerald or other green stone. As the hardness of emeralds makes them difficult to engrave, a better identification might be malachite, an opaque, green banded gem, or perhaps turqoise, a greenish-blue stone.17
  • Additional data – Bemidbar Rabbah2:7About Bemidbar Rabbah describes the gem as having black, white, and red bands, suggesting that it is some sort of agate or onyx.
  • Possible identifications – Carbuncle (perhaps a red garnet), a green stone such as emerald or malakhite, or a banded stone such as agate or onyx.

נֹפֶךְ

  • Biblical verses – The stone is mentioned with regards to the Choshen (Shemot 28:18 and Shemot 39:11) and the stones of Gan Eden (Yechezkel 28:13), and also in Yechezkel 27:16, in the context of the merchandise of Aram.
  • Etymology – R. Saadia and Rashi18 relate נֹפֶךְ to the word "פוך", a stone mentioned alongside other precious gems in Yeshayahu 54:11 and Divrei HaYamim I 29:2.19 Both Melakhim II 9:30 and Yirmeyahu 4:30 imply that it was a source of eye make-up, assumed to be bluish20 in color. The word "נֹפֶךְ" might also relate to the Egyptian mfkt, referring to a greenish-blue stone such as turquoise, or perhaps malachite.21 These could both be a source of eye-paint and further match Bemidbar Rabbah's2:7About Bemidbar Rabbah description of the stone as being "the color of the sky".
  • TranslationsTargum OnkelosShemot 28:17-20About Targum Onkelos translates "נֹפֶךְ" as "אִזְמַרַגְדִּין",‎22 generally understood to refer to a green gem such as an emerald or malachite,23 while the Septuagint refers to it as anthrax, which, like the English word carbuncle, means coal, and refers to a stone the color of burning embers,24 such as a ruby25or red garnet.26
  • Possible identifications – A blue-green stone such as turquoise, an emerald or other green stone such as a malachite, a red stone such as a ruby or red garnet.

סַפִּיר

  • Biblical verses – The סַפִּיר is mentioned in many verses27 but the most helpful source in terms of identifying the stone is Shemot 24:10.  In describing the vision of Hashem seen by the elders, it reads, "וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר"‎,28 suggesting that the סַפִּיר might be either white29 or the color of a pure blue sky.
  • Translations – The various Aramaic and Greek translations (as well as many later sources) are fairly close to the Hebrew, rendering it as ספרינה or sapphirus‎.30  Many have identified the gem with the modern sapphire,31 a sky-blue colored gem, but despite the similarity in name, it seems that a different stone is referred to as the modern gem was not known in the Mediterranean region until Roman times.32 Both Theophrastus and Pliny describe sapphirus‎ as an opaque blue stone33 with golden specks, matching the gem lapis lazuli.34
  • Possible identifications – Likely lapis lazuli, though some have suggested sapphire.

יָהֲלֹם

  • Linguistic analysis – "יָהֲלֹם" might relate to the root "הלם" which means to strike or hammer.  This would suggest that the stone was on the harder side and used for cutting other gems, or perhaps to start fires by striking pyrite. This might point to a quartz.35 Alternatively, the word might be connected to the root "הלל", meaning to shine which could point to a clear variety.
  • Translations – Though the modern translation of "יָהֲלֹם" is diamond,36 this is an unlikely identification as the art of cutting diamonds was unknown in Biblical times and they were not found in the region until the Roman period.37 Onkelos translates "יָהֲלֹם" as "סַבְהֲלוֹם" , while the other Aramaic a stone which has not been identified,38 while the Septuagint translates it as iaspis,39 which some have suggested refers to green quartz or jasper.40
  • Possible identifications – Green quartz or jasper, clear crystal quartz, moonstone

לֶשֶׁם

  • Possible identifications – Amber, jacinth, turquoise
  • Biblical verses – The stone is mentioned only in the context of the Choshen.
  • Additional data –

שְׁבוֹ

  • Possible identifications – Agate, turquoise, jet
  • Biblical verses – The stone is mentioned only in the context of the Choshen.
  • Additional data – 

אַחְלָמָה

  • Possible identifications – Sardonyx, amethyst, red jasper
  • Biblical verses – The stone is mentioned only in the context of the Choshen.
  • Additional data – 

שֹׁהַם

  • Possible identifications – Beryl (emerald or aquamarine), clear crystal quartz, sardonyx, onyx, carnelian
  • Biblical verses – The gem is mentioned with regards to the Choshen (Shemot 28:20, 39:13), the stones of Eden (Yechezkel 28) and the Efod, where it is named as the stones upon which were inscribed the names of all the tribes  (Shemot 28:9).41 Bereshit 2:12 shares that אֶרֶץ הַחֲוִילָה contained both "שֹׁהַם" and "בְּדֹלַח" and Iyyov 28 writes that wisdom cannot be valued with either it or the סַפִּיר.
  • Additional data – 

תַּרְשִׁישׁ

  • Possible identifications – Yellow-gold topaz, amber, aquamarine,
  • Biblical verses – 
  • Additional data – 

יָשְׁפֵה

  • Possible identifications – Jasper, pearl, opal
  • Biblical verses – The stone is mentioned only in the context of the Choshen (Shemot 28 and 39) and the stones of Gan Eden (Yechezkel 28).
  • Additional data –