Difference between revisions of "Urim VeTummim/2"
m |
m |
||
Line 78: | Line 78: | ||
</category> | </category> | ||
<category>Lottery | <category>Lottery | ||
− | <p>The Urim and Tummim were two objects which functioned as lots, one representing a positive response and the other a negative one.</p> | + | <p>The Urim and Tummim were two objects which functioned as lots, one representing a positive response and the other a negative one (or one representing one possibility and the other its alternative).</p> |
<mekorot>several modern scholars<fn>For a list of scholars who view the Urim and Thummim as lots see C.V Dam, The Urim and Thummim: A Means of Revelation in Ancient Israel, (Indiana, 1997): 37-36 and notes 121-124 there. For several Hebrew sources, see N. H. Tur Sinai, אורים ותומים, Encylopedia Mikrait I 179-182 and U. Cassuto on Shemot 28:30.  These scholars dsagree as to the nature of the lot, some viewing it as a binary lot and others as more complicated.</fn></mekorot> | <mekorot>several modern scholars<fn>For a list of scholars who view the Urim and Thummim as lots see C.V Dam, The Urim and Thummim: A Means of Revelation in Ancient Israel, (Indiana, 1997): 37-36 and notes 121-124 there. For several Hebrew sources, see N. H. Tur Sinai, אורים ותומים, Encylopedia Mikrait I 179-182 and U. Cassuto on Shemot 28:30.  These scholars dsagree as to the nature of the lot, some viewing it as a binary lot and others as more complicated.</fn></mekorot> | ||
<point><b>Biblical evidence</b> – Cassuto notes that a survey of the verses in which the word of God is sought either via the Urim and Tummim or the Efod<fn>He assumes that in these verses too, one asked via the Urim and Tummim which were on the Efod. See <a href="Bemidbar27-18-21" data-aht="source">Bemidbar 27:18-21</a>, <a href="ShemuelI14-38-42" data-aht="source">Shemuel I 14:38-42</a>, <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>.</fn> shows that questions were always worded in a way which left only two possible answers<fn>Questions could be answered with either a "yes" or "no", or a first or second possibility etc.</fn> and that  only one question could be answered at a time, supporting the possibility that the divination involved a binary lottery. It is <a href="ShemuelI14-38-42" data-aht="source">Shemuel I 14:38-42</a>, though, which is most telling in this regard. Shaul says, "הָבָה תָמִים", an allusion to the Urim and Tummim,<fn>See <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> who reads it this way.</fn> but then the verses employ language such as "לכד and "הַפִּילוּ", elsewhere explicitly connected to lots being cast.<fn>Modern scholars support this reading by turning to the Septuagint's version of the verse which have explained the masoretic text in light o fthe Spetagint which has a few added words,</fn></point> | <point><b>Biblical evidence</b> – Cassuto notes that a survey of the verses in which the word of God is sought either via the Urim and Tummim or the Efod<fn>He assumes that in these verses too, one asked via the Urim and Tummim which were on the Efod. See <a href="Bemidbar27-18-21" data-aht="source">Bemidbar 27:18-21</a>, <a href="ShemuelI14-38-42" data-aht="source">Shemuel I 14:38-42</a>, <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>.</fn> shows that questions were always worded in a way which left only two possible answers<fn>Questions could be answered with either a "yes" or "no", or a first or second possibility etc.</fn> and that  only one question could be answered at a time, supporting the possibility that the divination involved a binary lottery. It is <a href="ShemuelI14-38-42" data-aht="source">Shemuel I 14:38-42</a>, though, which is most telling in this regard. Shaul says, "הָבָה תָמִים", an allusion to the Urim and Tummim,<fn>See <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> who reads it this way.</fn> but then the verses employ language such as "לכד and "הַפִּילוּ", elsewhere explicitly connected to lots being cast.<fn>Modern scholars support this reading by turning to the Septuagint's version of the verse which have explained the masoretic text in light o fthe Spetagint which has a few added words,</fn></point> | ||
− | <point><b>Septuagint</b> – Several modern scholars<fn>See above note.</fn> support this approach by turning to the Septuagint's version of Shemuel | + | <point><b>Septuagint</b> – Several modern scholars<fn>See above note.</fn> support this approach by turning to the Septuagint's version of Shemuel I 14:41, which expands upon the Masoretic text and reads: "וַיֹּאמֶר שָׁאוּל אֶל-יְהוָה אֱלֹהֵי יִשְׂרָאֵל למה לא ענית את עבדך היום אם יש בי או ביונתן בני העון הזה ה' אלהי ישראל הבה אורים ואם ישנו העון הזה בעמך ישראל הָבָה תָמִים. In light of the Septuagint, Shaul appears to be suggesting that if he and Yonatan are guilty the "ארים" lot should fall to them, whereas if the nation is guilty, the "תמים" lot would instead fall.</point> |
+ | <point><b>Meaning of names</b> – In light of the Septuagint text. Tur SInai and others suggest that "" might stem from</point> | ||
</category> | </category> | ||
</approaches> | </approaches> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> |
Version as of 08:35, 30 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.
- Haketav VeHaKabbalah3 suggests that the name might relate to the stones' physical properties. They were lustrous (full of "אור") and being unhewn, were complete and perfect ("תם").
- Lekach Tov, instead, suggests that the name reflects the divining function of the stones. Urim stems from the word "אור", for they enlightened Israel when they had a question. Tummim relates to the word "תם", completeness or integrity, for their determinations always came true.
- 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. The Choshen, in contrast, referred to the multicolored woven fabric, or perhaps to the fabric together with the framework of stones, while the stones themselves each have individual names.
Script
The Urim and Tummim consisted of an inscription or writing of some sort. This position subdivides as to the content of that script:
Name of Hashem
The Urim and Tummim were an inscription of the proper name of Hashem (or perhaps several names of Hashem) inserted into the folds of the Choshen.
- Spell out message – Ramban suggests that when asked a question, the power from the Divine names of the Urim caused certain letters from the names on the Choshen stones to be illuminated.11 These, though, appeared simultaneously and were not in order, and so other Divine names from the Tummim, inspired the priest so he would correctly arrange them to form a word.12 Abarbanel, instead, suggests that the letters were illuminated one by one, so that the message spelled itself.13
- Inspire prophecy – Ralbag, instead, suggests that focusing on the Divine name in the Urim and Tummim helped the priest attain prophecy. [According to him, nothing on the Choshen was illuminated or protruded.]
- Purpose – Targum Yonatan maintains that the name derives from their function, with Urim referring to how they illuminated Israel, telling them how to act, and Tummim referring to the fact that the predictions made were always fulfilled.
- Technique – Ramban, alternatively, suggests that the name refers to the techniques by which the divination occurred, The Urim relates to the shining of the letters and Tummim to the perfection given to the priest which enabled him to unscramble the letters to form a message.
Letters of the Alphabet
The Urim and Tummim consisted of small pieces of wood or metal on which were inscribed the letters of the alphabet.
Astrological Signs
The Urim and Tummim referred to forms of various astrological objects, such as the various stars and constellations.
- Ibn Ezra is intentionally obscure but claims that the Urim were made of gold and silver, perhaps implying that one was meant to represent the sun and the other the moon. He further alludes to the twelve constellations,15 perhaps what he thinks the Tummim represented. As such, it seems that according to him, the Urim and Tummin might have functioned as a sort of astrolabe, a model of the celestial spheres.
- Ralbag explains similarly, explicitly suggesting that the Urim refer to images of the stars, while the Tummim refer to forms of other celestial objects and their movers, including their prime mover, Hashem. According to him, then, the latter were presumably alluded to via some type of writing and not via a physical image.
Lottery
The Urim and Tummim were two objects which functioned as lots, one representing a positive response and the other a negative one (or one representing one possibility and the other its alternative).