Difference between revisions of "Urim VeTummim/2"
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<category>The Choshen Stones | <category>The Choshen Stones | ||
| − | <p>The Urim and Tummim are identified with the stones of the Choshen on which were the names of the tribes.</p> | + | <p>The Urim and Tummim are identified with the stones of the Choshen on which were engraved the names of the tribes.</p> |
<mekorot><multilink><a href="אוצרהגאוניםברכותהתשובותו" data-aht="source">Rav Shrira Gaon</a><a href="אוצרהגאוניםברכותהתשובותו" data-aht="source">אוצר הגאונים ברכות התשובות ו'</a></multilink>, <multilink><a href="IbnEzraShemotSecondCommentary28-6" data-aht="source">Lekach Tov</a><a href="IbnEzraShemotSecondCommentary28-6" data-aht="source">Shemot 29:15</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink>, <multilink><a href="RambamHilkhotBeitHaBechirah4-1_2" data-aht="source">Rambam</a><a href="RambamHilkhotBeitHaBechirah4-1_2" data-aht="source">Hilkhot Beit HaBechirah 4:1</a><a href="RambamHilkhotKeleiHaMikdash10-10-13" data-aht="source">Hilkhot Kelei HaMikdash 10:10-13</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink>,<fn>Rambam is not explicit, but this is how he has been understood by later commentators.  See, for example, <multilink><a href="HaKetavVeHaKabbalahShemot28-30" data-aht="source">HaKetav VeHaKabbalah</a><a href="HaKetavVeHaKabbalahShemot28-30" data-aht="source">Shemot 28:30</a><a href="R. Yaakov Mecklenburg (HaKetav VeHaKabbalah)" data-aht="parshan">About R. Yaakov Mecklenburg</a></multilink>.</fn> <multilink><a href="RAvrahambHaRambamShemot28-30" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvrahambHaRambamShemot28-30" data-aht="source">Shemot 28:30</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink></mekorot> | <mekorot><multilink><a href="אוצרהגאוניםברכותהתשובותו" data-aht="source">Rav Shrira Gaon</a><a href="אוצרהגאוניםברכותהתשובותו" data-aht="source">אוצר הגאונים ברכות התשובות ו'</a></multilink>, <multilink><a href="IbnEzraShemotSecondCommentary28-6" data-aht="source">Lekach Tov</a><a href="IbnEzraShemotSecondCommentary28-6" data-aht="source">Shemot 29:15</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink>, <multilink><a href="RambamHilkhotBeitHaBechirah4-1_2" data-aht="source">Rambam</a><a href="RambamHilkhotBeitHaBechirah4-1_2" data-aht="source">Hilkhot Beit HaBechirah 4:1</a><a href="RambamHilkhotKeleiHaMikdash10-10-13" data-aht="source">Hilkhot Kelei HaMikdash 10:10-13</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink>,<fn>Rambam is not explicit, but this is how he has been understood by later commentators.  See, for example, <multilink><a href="HaKetavVeHaKabbalahShemot28-30" data-aht="source">HaKetav VeHaKabbalah</a><a href="HaKetavVeHaKabbalahShemot28-30" data-aht="source">Shemot 28:30</a><a href="R. Yaakov Mecklenburg (HaKetav VeHaKabbalah)" data-aht="parshan">About R. Yaakov Mecklenburg</a></multilink>.</fn> <multilink><a href="RAvrahambHaRambamShemot28-30" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvrahambHaRambamShemot28-30" data-aht="source">Shemot 28:30</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink></mekorot> | ||
| − | |||
<point><b>Why two names?</b> This position must explain why the same object is given two distinct names:<br/> | <point><b>Why two names?</b> This position must explain why the same object is given two distinct names:<br/> | ||
<ul> | <ul> | ||
| − | <li>Rav Shrira Gaon | + | <li>Rav Shrira Gaon suggests that the additional name is simply a sign of praise, highlighting the unique and important nature of the object.</li> |
| + | <li>It is also possible that the Urim and Tummim is the name given to the entire framework of twelve stones in their gold settings.<fn>In other words, each individual stone was known by its particular name, while all twelve together in their frame were known as the Urim and Tummim.</fn> The Choshen, in contrast, referred to the multicolored woven fabric, or perhaps to the fabric together with the framework of stones,while the stone themselves each have individual names.</li> | ||
</ul></point> | </ul></point> | ||
| − | <point><b>Why are they called Urim and Tumim?</b> Lekach Tov suggests</point> | + | <point><b>Relationship between 28:29 and 28:30</b> – According to this approach the two verses work together, each speaking of the same object, but highlighting two different goals of the Urim and Tummim.  The names on the stones were meant to ensure that the tribes were constantly remembered, while the entire framework together allowed Aharon to determine the answers to their questions, making decisions (judgment) as to how they should act.</point> |
| + | <point><b>Why are they called Urim and Tumim?</b> Lekach Tov suggests that the name reflects the divining function of the stones. Urim relates to the word "אור", light,  for they enlightened Israel when they had a question. Tummim relates to the word "תם",completeness or integrity, for their determinations came true. <multilink><a href="HaKetavVeHaKabbalahShemot28-30" data-aht="source">Haketav VeHaKabbalah</a><a href="HaKetavVeHaKabbalahShemot28-30" data-aht="source">Shemot 28:30</a><a href="R. Yaakov Mecklenburg (HaKetav VeHaKabbalah)" data-aht="parshan">About R. Yaakov Mecklenburg</a></multilink> adds that they might also be so called due to the stones' physical properties.  They were lustrous (full of "אור") and complete and perfect ("תם").</point> | ||
<point><b>No description in Shemot 28</b> – Since the Urim and Tummin are identical with the stones of the Choshen which are described at length, there is no need to describe them separately.</point> | <point><b>No description in Shemot 28</b> – Since the Urim and Tummin are identical with the stones of the Choshen which are described at length, there is no need to describe them separately.</point> | ||
| − | <point><b>No mention in Shemot 39?</b> For this same reason, there is no distinct description of their being created in Shemot 39. Their creation is included in the chapter's detailing of the making of the Choshen stones and engraving upon them the names of the tribes. | + | <point><b>No mention in Shemot 39?</b> For this same reason, there is no distinct description of their being created in Shemot 39. Their creation is included in the chapter's detailing of the making of the Choshen stones, their setting, and engraving upon them the names of the tribes.<fn>One might have still expected the name Urim and Tummim to nonetheless appear in the chapter, but the question is not as troubling.</fn></point> |
| − | <point><b>"וְנָתַתָּ אֶל חֹשֶׁן | + | <point><b>"וְנָתַתָּ אֶל חֹשֶׁן" versus ""</b></point> |
<point><b>What is the relationship between Urim and Tumim?</b> This position would suggest that there is no difference between the Urim and Tummim. When the Urim is mentioned alone, it is simply an abbreviation.</point> | <point><b>What is the relationship between Urim and Tumim?</b> This position would suggest that there is no difference between the Urim and Tummim. When the Urim is mentioned alone, it is simply an abbreviation.</point> | ||
| − | <point><b>How did the | + | <point><b>How did the divination work?</b> According to Rambam (and his son), when asked a question, the priest would get divine inspiration, look at the Choshen, and via prophecy see certain letters from the engraved names protrude to spell a reply. According to him, then, the letters on the stones themselves did not physically shine or pop out.</point> |
<point><b>Missing letters</b></point> | <point><b>Missing letters</b></point> | ||
<point><b>Vayikra 8:8</b></point> | <point><b>Vayikra 8:8</b></point> | ||
Version as of 03:49, 26 January 2022
Urim VeTumim
Exegetical Approaches
The Choshen Stones
The Urim and Tummim are identified with the stones of the Choshen on which were engraved the names of the tribes.
Why two names? This position must explain why the same object is given two distinct names:
- Rav Shrira Gaon suggests that the additional name is simply a sign of praise, highlighting the unique and important nature of the object.
- It is also possible that the Urim and Tummim is the name given to the entire framework of twelve stones in their gold settings.2 The Choshen, in contrast, referred to the multicolored woven fabric, or perhaps to the fabric together with the framework of stones,while the stone themselves each have individual names.
Relationship between 28:29 and 28:30 – According to this approach the two verses work together, each speaking of the same object, but highlighting two different goals of the Urim and Tummim. The names on the stones were meant to ensure that the tribes were constantly remembered, while the entire framework together allowed Aharon to determine the answers to their questions, making decisions (judgment) as to how they should act.
Why are they called Urim and Tumim? Lekach Tov suggests that the name reflects the divining function of the stones. Urim relates to the word "אור", light, for they enlightened Israel when they had a question. Tummim relates to the word "תם",completeness or integrity, for their determinations came true. Haketav VeHaKabbalah adds that they might also be so called due to the stones' physical properties. They were lustrous (full of "אור") and complete and perfect ("תם").
No description in Shemot 28 – Since the Urim and Tummin are identical with the stones of the Choshen which are described at length, there is no need to describe them separately.
No mention in Shemot 39? For this same reason, there is no distinct description of their being created in Shemot 39. Their creation is included in the chapter's detailing of the making of the Choshen stones, their setting, and engraving upon them the names of the tribes.3
"וְנָתַתָּ אֶל חֹשֶׁן" versus ""
What is the relationship between Urim and Tumim? This position would suggest that there is no difference between the Urim and Tummim. When the Urim is mentioned alone, it is simply an abbreviation.
How did the divination work? According to Rambam (and his son), when asked a question, the priest would get divine inspiration, look at the Choshen, and via prophecy see certain letters from the engraved names protrude to spell a reply. According to him, then, the letters on the stones themselves did not physically shine or pop out.
Missing letters
Vayikra 8:8
בית שני
Script
What were the Urim and Tumim?
- כתב שם המפורש - Rashi explains that in between כפלי החושן they put כתב שם המפורש which shined and showed the right answers.
- Alphabet letters - Shadal explains that there were small pieces of wood or metal that had the alphabet letters on them that were put in the Choshen.
What is the relationship between Urim and Tumim?
Why are they called Urim and Tumim?
How did the שאלה work?
Relationship between 28:29 and 28:30
Why are the Urim and Tumim not mentioned in Shemot 39?
Vayikra 8:8
בית שני
