Urim VeTummim/2
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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.
No description in Shemot 28? The lack of description of the Urim and Tummim might be one of the factors motivating this approach. If 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 the Urim and Tummim being created in Shemot 39. Their creation is included in the chapter's detailing of the making of the Choshen stones, engraving upon them the names of the tribes, and embedding them in their golden frame.
Relationship between 28:29 and 28:30 – This approach might additionally be motivated by the similarity in language between 28:29 and 28:30. It assumes that both verses speak of the same object but highlight 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 framework as a whole allowed Aharon to determine the answers to their questions.2
Why are they called Urim and Tumim? Haketav VeHaKabbalah3 suggests that the name might relate to the stones' physical properties. They were lustrous (full of "אור") and unhewn, 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.
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.4 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.
"וַיִּתֵּן אֶל הַחֹשֶׁן אֶת הָאוּרִים וְאֶת הַתֻּמִּים" (Vayikra 8:8) – Abarbanel questions that if the Urim and Tummim are identical with the Choshen stones, how is one to understand the phrase "וַיִּתֵּן אֶל5 הַחֹשֶׁן", which implies that Moshe placed a distinct object into the Choshen? Moreover, were not the stones already part of the Choshen, as implied by the phrase "וַיְמַלְאוּ בוֹ אַרְבָּעָה טוּרֵי אָבֶן" (Shemot 39:10). HaKetav VeHaKabbalah answers that 39:10 refers only to the making of hollows in which the stones were to be later set.6 In Vayikra 8:8, Moshe then attaches the entire framework of stones (a distinct object) onto the embroidered square of the Choshen.
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, the letters on the stones themselves did not physically shine or pop out and there was no supernatural component to the Choshen. It merely facilitated prophecy.
Use in Second Temple Period – According to Rambam, though the Urim and Tummim still existed in second temple times, as they were part of the Choshen and necessary to complete the priestly garb, they no longer played a divining role. This resulted from the lesser level of the priests of the time, for only one who had the Divine spirit (רוח הקודש) rest upon them could answer the nation's questions.
What is the relationship between the 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.
Definite Article – HaKetav VeHaKabbalah suggests that the Urim and Tummim are referred to with a definite article because they indeed refer back to something known, the Choshen stones which have been spoken about previously.
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 perhpas several names of Hashem) inserted into the folds of the Choshen.
No description in Shemot 28 and no execution in Shemot – Ramban explains that since the Urim and Tummim were simply an inscription of the Divine name and not the work of artisans or the product of the Israelite donations, there is no command and no description of how they were made. He posits that either Moshe himself wrote the name via Divine secret, or that they were heavenly made.
Definite article – Ramban points to this as further proof of his position, suggesting that the Urim and Tummim are referred to with a definite article as "the" Urim and Tummim due to their holy status, or perhaps because of their Divine creation.7
"וַיִּתֵּן אֶל הַחֹשֶׁן אֶת הָאוּרִים וְאֶת הַתֻּמִּים" (Vayikra 8:8) – Abarbanel notes that this verse, too, supports this approach, for it implies that Moshe placed a distinct object into the Choshen. The fact that the Choshen was folded over to form a pocket8 further suggests that it was meant to hold something (and not simply serve as a backing for the Choshen stones, as per the above position).
Why are they called Urim and Tummim?
How did the divination work?
- Spell out message – R. Yochanna in Bavli Yoma
- Inspire prophecy
Relationship between 28:29 and 28:30
בית שני
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.
