Difference between revisions of "Urim VeTummim/1"
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<q xml:lang="en">Aaron shall bear the names of the children of Israel in the breastplate of judgment on his heart, when he goes in to the holy place, for a memorial before Hashem continually.</q> | <q xml:lang="en">Aaron shall bear the names of the children of Israel in the breastplate of judgment on his heart, when he goes in to the holy place, for a memorial before Hashem continually.</q> | ||
</multilang> | </multilang> | ||
| − | <p> | + | <p>Here, Aharon is told that the "names of the Children of Israel" that were in the Choshen were to lie on his heart. What does this suggest about the connection between the Choshen or its stones and the Urim and Tumim? What were the Urim and Tumim and what was their purpose?</p> |
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| + | <h2>Placement in the Choshen</h2> | ||
| + | <p>Shemot 39 describes the fulfillment of Hashem's command and the making of Aharon's clothing. However, counter to expectation, when describing the creation of the Choshen there is no mention of the Urim and Tummim. They are first placed in the Choshen by Moshe during the days of consecration, as described in <a href="Vayikra8-8" data-aht="source">Vayikra 8:8</a>:</p> | ||
| + | <multilang style="overflow: auto;"> | ||
| + | <q xml:lang="he" dir="rtl">וַיָּשֶׂם עָלָיו אֶת הַחֹשֶׁן וַיִּתֵּן אֶל הַחֹשֶׁן אֶת הָאוּרִים וְאֶת הַתֻּמִּים.</q> | ||
| + | <q xml:lang="en">He placed the breastplate on him; and in the breastplate he put the Urim and the Thummim.</q> | ||
| + | </multilang> | ||
| + | <p>Why do we not hear about the actual creation of the Urim and Tummim, as we do about all the other vestments? Moreover, why is it that Moshe is the one to place them in the Choshen rather than the artisans?</p> | ||
<h2>A Tool for Divination?</h2> | <h2>A Tool for Divination?</h2> | ||
| − | <p>Two other verses might give some insight into the function of the Urim. <a href="Bemidbar27-18-21" data-aht="source">Bemidbar 27:21 </a>states that before Yehoshua was to go to battle, he | + | <p>Two other verses might give some insight into the function of the Urim. <a href="Bemidbar27-18-21" data-aht="source">Bemidbar 27:21 </a>states that before Yehoshua was to go to battle, he was to consult the Urim:</p> |
<multilang style="overflow: auto;"> | <multilang style="overflow: auto;"> | ||
<q xml:lang="he" dir="rtl">וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים לִפְנֵי י״י עַל פִּיו יֵצְאוּ וְעַל פִּיו יָבֹאוּ הוּא וְכׇל בְּנֵי יִשְׂרָאֵל אִתּוֹ וְכׇל הָעֵדָה.</q> | <q xml:lang="he" dir="rtl">וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים לִפְנֵי י״י עַל פִּיו יֵצְאוּ וְעַל פִּיו יָבֹאוּ הוּא וְכׇל בְּנֵי יִשְׂרָאֵל אִתּוֹ וְכׇל הָעֵדָה.</q> | ||
<q xml:lang="en">He shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before Hashem: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.”</q> | <q xml:lang="en">He shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before Hashem: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.”</q> | ||
</multilang> | </multilang> | ||
| − | <p> | + | <p>Similarly, in <a href="ShemuelI28-4-6" data-aht="source">Shemuel I 28:6</a>, Shaul turns to the Urim to ask about his upcoming battle with the Philistines:</p> |
<multilang style="overflow: auto;"> | <multilang style="overflow: auto;"> | ||
<q xml:lang="he" dir="rtl">וַיִּשְׁאַל שָׁאוּל בַּי״י וְלֹא עָנָהוּ י״י גַּם בַּחֲלֹמוֹת גַּם בָּאוּרִים גַּם בַּנְּבִיאִם.</q> | <q xml:lang="he" dir="rtl">וַיִּשְׁאַל שָׁאוּל בַּי״י וְלֹא עָנָהוּ י״י גַּם בַּחֲלֹמוֹת גַּם בָּאוּרִים גַּם בַּנְּבִיאִם.</q> | ||
<q xml:lang="en">And when Saul inquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets.</q> | <q xml:lang="en">And when Saul inquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets.</q> | ||
</multilang> | </multilang> | ||
| − | <p>Both of these verses describe using the Urim to | + | <p>Both of these verses describe using the Urim to seek advice of God, but give little insight into the process and how one was to receive an answer. What about the Urim enabled divination? In addition, in each verse there is mention of the Urim, but not the Tumim. Does this suggest that the two might have served distinct functions? Finally, elsewhere we see leaders turning not to the Urim and Tumim with their questions but the Efod.<fn>See <a href="ShemuelI23-9-12" data-aht="source">Shemuel I 23:9-12</a> and <a href="ShemuelI30-7-8" data-aht="source">Shemuel I 30:7-8</a>.  See also <a href="Shofetim18-14-20" data-aht="source">Shofetim 18:14-20</a> which does not explicitly mention seeking Divine advice via the Efod, but mentions it alongside "תרפים", understood by many to be a toll for divination.</fn> In these cases, is a different mode of divining being employed or is it to be assumed that here too questions were asked via the Urim (and Tummim)?</p> |
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Version as of 14:35, 25 January 2022
Urim VeTumim
Introduction
What are the Urim and Tummim
In Shemot 28, at the end of the unit regarding the Choshen, Hashem includes a command about the Urim and Tummim:
(ל) וְנָתַתָּ אֶל חֹשֶׁן הַמִּשְׁפָּט אֶת הָאוּרִים וְאֶת הַתֻּמִּים וְהָיוּ עַל לֵב אַהֲרֹן בְּבֹאוֹ לִפְנֵי י״י וְנָשָׂא אַהֲרֹן אֶת מִשְׁפַּט בְּנֵי יִשְׂרָאֵל עַל לִבּוֹ לִפְנֵי י״י תָּמִיד.
(30) You shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron’s heart, when he goes in before Hashem: and Aaron shall bear the judgment of the children of Israel on his heart before Hashem continually.
Though the verse mentions that the Urim and Tummim must be put into the Choshen, it does not state what these are, what they look like, or from what materials they were to be made. We are told only that they are to lie on Aharon's heart in order that he bear the judgment of the Children of Israel before Hashem. What, though, does this mean? What does this suggest is the Urim and Tummim's function? Interestingly, this almost exact language is used in the verse right before ours:
וְנָשָׂא אַהֲרֹן אֶת שְׁמוֹת בְּנֵי יִשְׂרָאֵל בְּחֹשֶׁן הַמִּשְׁפָּט עַל לִבּוֹ בְּבֹאוֹ אֶל הַקֹּדֶשׁ לְזִכָּרֹן לִפְנֵי י״י תָּמִיד.
Aaron shall bear the names of the children of Israel in the breastplate of judgment on his heart, when he goes in to the holy place, for a memorial before Hashem continually.
Here, Aharon is told that the "names of the Children of Israel" that were in the Choshen were to lie on his heart. What does this suggest about the connection between the Choshen or its stones and the Urim and Tumim? What were the Urim and Tumim and what was their purpose?
Placement in the Choshen
Shemot 39 describes the fulfillment of Hashem's command and the making of Aharon's clothing. However, counter to expectation, when describing the creation of the Choshen there is no mention of the Urim and Tummim. They are first placed in the Choshen by Moshe during the days of consecration, as described in Vayikra 8:8:
וַיָּשֶׂם עָלָיו אֶת הַחֹשֶׁן וַיִּתֵּן אֶל הַחֹשֶׁן אֶת הָאוּרִים וְאֶת הַתֻּמִּים.
He placed the breastplate on him; and in the breastplate he put the Urim and the Thummim.
Why do we not hear about the actual creation of the Urim and Tummim, as we do about all the other vestments? Moreover, why is it that Moshe is the one to place them in the Choshen rather than the artisans?
A Tool for Divination?
Two other verses might give some insight into the function of the Urim. Bemidbar 27:21 states that before Yehoshua was to go to battle, he was to consult the Urim:
וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים לִפְנֵי י״י עַל פִּיו יֵצְאוּ וְעַל פִּיו יָבֹאוּ הוּא וְכׇל בְּנֵי יִשְׂרָאֵל אִתּוֹ וְכׇל הָעֵדָה.
He shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before Hashem: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.”
Similarly, in Shemuel I 28:6, Shaul turns to the Urim to ask about his upcoming battle with the Philistines:
וַיִּשְׁאַל שָׁאוּל בַּי״י וְלֹא עָנָהוּ י״י גַּם בַּחֲלֹמוֹת גַּם בָּאוּרִים גַּם בַּנְּבִיאִם.
And when Saul inquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets.
Both of these verses describe using the Urim to seek advice of God, but give little insight into the process and how one was to receive an answer. What about the Urim enabled divination? In addition, in each verse there is mention of the Urim, but not the Tumim. Does this suggest that the two might have served distinct functions? Finally, elsewhere we see leaders turning not to the Urim and Tumim with their questions but the Efod.1 In these cases, is a different mode of divining being employed or is it to be assumed that here too questions were asked via the Urim (and Tummim)?
