Rishonim on the Urim and Tumim's Spiritual Function

וַיִּשְׁאַ֤ל שָׁאוּל֙ בַּיהֹוָ֔ה וְלֹ֥א עָנָ֖הוּ יְהֹוָ֑ה גַּ֧ם בַּחֲלֹמ֛וֹת גַּ֥ם בָּאוּרִ֖ים גַּ֥ם בַּנְּבִיאִֽם׃

And Saul inquired of GOD, but GOD did not answer him, either by dreams or by Urim or by prophets.

וְלִפְנֵ֨י אֶלְעָזָ֤ר הַכֹּהֵן֙ יַעֲמֹ֔ד וְשָׁ֥אַל ל֛וֹ בְּמִשְׁפַּ֥ט הָאוּרִ֖ים לִפְנֵ֣י יְהֹוָ֑ה עַל־פִּ֨יו יֵצְא֜וּ וְעַל־פִּ֣יו יָבֹ֗אוּ ה֛וּא וְכׇל־בְּנֵי־יִשְׂרָאֵ֥ל אִתּ֖וֹ וְכׇל־הָעֵדָֽה׃

But he shall present himself to Eleazar the priest, who shall on his behalf seek the decision of the Urim before GOD. By such instruction they shall go out and by such instruction they shall come in, he and all the Israelites, and the whole community.”

וְנָתַתָּ֞ אֶל־חֹ֣שֶׁן הַמִּשְׁפָּ֗ט אֶת־הָאוּרִים֙ וְאֶת־הַתֻּמִּ֔ים וְהָיוּ֙ עַל־לֵ֣ב אַהֲרֹ֔ן בְּבֹא֖וֹ לִפְנֵ֣י יְהֹוָ֑ה וְנָשָׂ֣א אַ֠הֲרֹ֠ן אֶת־מִשְׁפַּ֨ט בְּנֵי־יִשְׂרָאֵ֧ל עַל־לִבּ֛וֹ לִפְנֵ֥י יְהֹוָ֖ה תָּמִֽיד׃ {ס}

Inside the breastpiece of decision you shall place the Urim and Thummim, so that they are over Aaron’s heart when he comes before GOD. Thus Aaron shall carry the instrument of decision for the Israelites over his heart before GOD at all times.

כׇּל כֹּהֵן שֶׁאֵינוֹ מְדַבֵּר בְּרוּחַ הַקּוֹדֶשׁ וּשְׁכִינָה שׁוֹרָה עָלָיו אֵין שׁוֹאֲלִין בּוֹ, שֶׁהֲרֵי שָׁאַל צָדוֹק וְעָלְתָה לוֹ, אֶבְיָתָר וְלֹא עָלְתָה לוֹ, שֶׁנֶּאֱמַר: ״וַיַּעַל אֶבְיָתָר עַד תּוֹם כׇּל הָעָם וְגוֹ׳״! סַיּוֹעֵי הֲוָה מְסַיַּיע בַּהֲדַיְיהוּ.

Rabbi Yoḥanan says: The letters of the answer protrude, and the priest then combines those letters to form words in order to ascertain the message. Reish Lakish says: The letters rearrange themselves and join together to form words. The Gemara asks: How was it possible to receive an answer to every question? But the letter tzadi is not written within the names of the twelve tribes engraved on the breastplate’s stones.

״וְאַחֲרֵי אֲחִיתֹפֶל בְּנָיָהוּ בֶּן יְהוֹיָדָע וְאֶבְיָתָר וְשַׂר צָבָא לַמֶּלֶךְ יוֹאָב״. ״אֲחִיתוֹפֶל״ – זֶה יוֹעֵץ, וְכֵן הוּא אוֹמֵר: ״וַעֲצַת אֲחִיתֹפֶל אֲשֶׁר יָעַץ וְגוֹ׳״. וּ״בְנָיָהוּ בֶּן יְהוֹיָדָע״ – זוֹ סַנְהֶדְרִין. ״אֶבְיָתָר״ – אֵלּוּ אוּרִים וְתוּמִּים. וְכֵן הוּא אוֹמֵר: ״וּבְנָיָהוּ בֶּן יְהוֹיָדָע עַל הַכְּרֵתִי וְעַל הַפְּלֵתִי״. וְלָמָּה נִקְרָא שְׁמָן כְּרֵתִי וּפְלֵתִי? כְּרֵתִי – שֶׁכּוֹרְתִין דִּבְרֵיהֶן, וּפְלֵתִי – שֶׁמּוּפְלָאִין מַעֲשֵׂיהֶן. וְאַחַר כָּךְ ״שַׂר הַצָּבָא לַמֶּלֶךְ יוֹאָב״.

It is: And after Ahithophel was Benaiah, son of Jehoiada; and Ebiathar; and the general of the king’s army, Yoav (see I Chronicles 27:34). The individuals named in this verse correspond to the roles in the aggada as follows: Ahithophel is the advisor whose counsel they sought first with regard to going to war, and so it says: “Now the advice of Ahithophel, which he counseled in those days, was like that of a man who inquires of the word of God; so was the counsel of Ahithophel both with David and with Absalom” (II Samuel 16:23). And Benaiah, son of Jehoiada corresponds to the Sanhedrin, since he was the head of the Sanhedrin, and Ebiathar corresponds to the Urim VeTummim, as Ebiathar, son of Ahimelech the priest would oversee inquiries directed to the Urim VeTummim (see I Samuel 23:9). And so it says with regard to the position of Benaiah, son of Jehoiada, as head of the Sanhedrin: “And Benaiah, son of Jehoiada, was over the Kereti and over the Peleti” (II Samuel 20:23). And why was the Sanhedrin called Kereti and Peleti? It was called Kereti because they were decisive [shekoretin] in their pronouncements. It was called Peleti because their actions and wisdom were wondrous [shemufla’in], as Peleti and mufla’in share the same root. According to the order of the verse, upon being instructed by King David to go to war, the Sages first consulted with Ahithophel, then with the Sanhedrin, and then they would ask the Urim VeTummim; and only thereafter was the general of the king’s army, Yoav, given the command to ready the army for battle.

וְכֵיצַד שׁוֹאֲלִין. עוֹמֵד הַכֹּהֵן וּפָנָיו לִפְנֵי הָאָרוֹן וְהַשּׁוֹאֵל מֵאַחֲרָיו. פָּנָיו לְאַחֲרֵי הַכֹּהֵן. וְאוֹמֵר הַשּׁוֹאֵל אֶעֱלֶה אוֹ לֹא אֶעֱלֶה. וְאֵינוֹ שׁוֹאֵל בְּקוֹל רָם וְלֹא מְהַרְהֵר בְּלִבּוֹ אֶלָּא בְּקוֹל נָמוּךְ כְּמִי שֶׁמִּתְפַּלֵּל בֵּינוֹ לְבֵין עַצְמוֹ. וּמִיָּד רוּחַ הַקֹּדֶשׁ לוֹבֵשׁ אֶת הַכֹּהֵן וּמַבִּיט בַּחֹשֶׁן וְרוֹאֶה בּוֹ בְּמַרְאֵה הַנְּבוּאָה עֲלֵה אוֹ לֹא תַּעֲלֶה בָּאוֹתִיּוֹת שֶׁבּוֹלְטוֹת מִן הַחֹשֶׁן כְּנֶגֶד פָּנָיו. וְהַכֹּהֵן מְשִׁיבוֹ וְאוֹמֵר לוֹ עֲלֵה אוֹ לֹא תַּעֲלֶה: וְאֵין שׁוֹאֲלִין עַל שְׁנֵי דְּבָרִים כְּאֶחָד. וְאִם שָׁאַל מְשִׁיבִין עַל הָרִאשׁוֹן בִּלְבַד. וְאֵין נִשְׁאָלִין בָּהֶן לְהֶדְיוֹט אֶלָּא אוֹ לְמֶלֶךְ אוֹ לְבֵית דִּין אוֹ לְמִי שֶׁצֹּרֶךְ הַצִּבּוּר בּוֹ שֶׁנֶּאֱמַר (במדבר כז כא) "וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְגוֹ'. "הוּא" זֶה הַמֶּלֶךְ. "וְכָל בְּנֵי יִשְׂרָאֵל" זֶה הוּא מְשׁוּחַ מִלְחָמָה אוֹ מִי שֶׁצֹּרֶךְ הַצִּבּוּר בִּשְׁאֵלָתוֹ. "וְכָל הָעֵדָה" אֵלּוּ בֵּית דִּין הַגָּדוֹל:

How was inquiry made? The [High] priest would stand facing the Ark. The person making inquiry was behind him, facing the [High] Priest's back. The inquirer would ask: "Should I go up [to war] or not?" He would not ask in a loud voice, nor would he merely think about the matter in his heart. Instead, [he would speak] in a low voice, like someone praying to himself. Immediately, the Holy Spirit will enclothe the [High] Priest. He will look at the breastplate and with the spirit of prophecy see "Go up" or "Do not go up" written in letters emerging from the breastplate toward his face. The [High] Priest would then answer [the inquirer], telling him: "Go up" or "Do not go up." Two matters should not be asked about at once. If they are, one replies only to the first. Inquiry should not be made [of the Urim and Tumim] by an ordinary person, only by a king, the court, or one who the community at large requires. [This is derived from Numbers 27:21:] "Before Elazar the priest shall he stand... [he and all the children of Israel with him, and the entire congregation]." "He" refers to the king; "all the children of Israel" to the priest anointed to lead the people in war, or someone whom the people need to make inquiry for them; and "all the congregation" refers to the High Court.

וְהָיָה חָל עִם כָּל מַעֲשֶׂה מֵהַמַּעֲשִׂים הָאֵלֶּה הָעִנְיָן הָאֱלֹהִי, כִּי מַעֲשֵׂי הַתּוֹרָה כַּהֲוָיוֹת הַטִּבְעִיּוֹת, כֻּלָּם מְשֹׁעָרוֹת מֵאֵת הַבּוֹרֵא, וְאֵין שִׁעוּרָם בִּיכֹלֶת בָּשָׂר וָדָם, כַּאֲשֶׁר תִּרְאֶה הַהֲוָיוֹת הַטִּבְעִיּוֹת, מִשְׁתַּעֲרוֹת וּמִתְאַזְּנוֹת וְנֶעֱרָכוֹת בְּהִמָּזְגָם מִן הַטְּבָעִים הָאַרְבָּעָה וּמִי זֶה אֲשֶׁר יוּכַל לְשַׁעֵר הַמַּעֲשִׂים עַד שֶׁיָּחוּל בָּהֶם הָעִנְיָן הָאֱלֹהִי כִּי אִם הָאֱלֹהִים לְבַדּוֹ.

Every mixture receives the shape beseeming it, but can also lose it through a trifle. The former thought, indeed, that they could weigh the elementary fire on their scales, and produce what they wished, and thus alter the nature of materials, as is done in living beings by natural heat which transforms food into blood, flesh, bone and other organs.

וְהָעִנְיָן הוּא, כִּי הָיוּ שֵׁמוֹת קְדוֹשִׁים, מִכֹּחָם יָאִירוּ הָאוֹתִיּוֹת מֵאַבְנֵי הַחֹשֶׁן אֶל עֵינֵי הַכֹּהֵן הַשּׁוֹאֵל בְּמִשְׁפָּטָם (במדבר כז כא) וְהַמָּשָׁל, כִּי כַּאֲשֶׁר שָׁאֲלוּ "מִי יַעֲלֶה לָּנוּ אֶל הַכְּנַעֲנִי בַּתְּחִלָּה לְהִלָּחֶם" (שופטים א א). הָיָה הַכֹּהֵן מְכַוֵּן בַּשֵּׁמוֹת שֶׁהֵם הָאוּרִים, וְהֵאִירוּ לְעֵינָיו אוֹתִיּוֹת יְהוּדָה, וְיוֹ"ד מִלֵּוִי, וְעַיִ"ן מִשִּׁמְעוֹן, וְלָמֶ"ד מִלֵּוִי, וְהֵ"א מֵאַבְרָהָם הַכָּתוּב שָׁם עַל דַּעַת רַבּוֹתֵינוּ (יומא עג:). וְהִנֵּה כַּאֲשֶׁר הָאוֹתִיּוֹת מְאִירוֹת אֶל עֵינֵי הַכֹּהֵן עֲדַיִן לֹא יָדַע סִדּוּרָן, כִּי מִן הָאוֹתִיּוֹת אֲשֶׁר סִדְּרוּ מֵהֶן "יְהוּדָה יַעֲלֶה" הָיָה אֶפְשָׁר לְהֵעָשׂוֹת מֵהֶם "הויהד עליה", אוֹ "היעל ידוהה", וְתֵבוֹת אֲחֵרוֹת רַבּוֹת מְאֹד, אֲבָל הָיוּ שָׁם שְׁמוֹת הַקֹּדֶשׁ אֲחֵרִים נִקְרָאִים "תֻּמִּים" מִכֹּחָם יִהְיֶה לֵב הַכֹּהֵן תָּמִים בִּידִיעַת עִנְיַן הָאוֹתִיּוֹת שֶׁהֵאִירוּ לְעֵינָיו.

They were thus of heavenly origin, and therefore they are referred to without any specification and with the definite article, in a similar usage to that which we have in the verse, and He placed at the east of the garden of Eden the cherubim. Now Moses took the inscription of the Urim and the Thummim, and placed them in the breastplate of judgment after he had clothed Aaron with the ephod and the breastplate, as it is said, And he put the ephod upon him, and he girded him with the skilfully-woven band of the ephod… And he placed the breastplate upon him; and in the breastplate he put the Urim and the Thummim. For only after [Aaron was already clothed with the ephod and the breastplate] did Moses place the Urim and the Thummim between the folds of the breastplate. Thus the Urim and the Thummim were the holy Names of G-d, and it was by virtue of the power residing in these Names that the letters inscribed upon the stones of the breastplate would light up before the eyes of the priest who inquired of their judgment. For example, when they inquired, Who shall go up for us first against the Canaanites, to fight against them, the priest fixed his thoughts on those Divine Names which were the Urim [literally: “lights”], and the letters forming the name Yehudah lighted up before his eyes, and [for the word ya’aleh — “he shall go up”] the letter yod lighted up from the word Levi, the ayin from Shimon the lamed from Levi, and the hei from Avraham which was also written there, according to the opinion of our Rabbis, or perhaps the hei from Yehudah lighted up a second time. Now when the letters lighted up before the eyes of the priest, he did not yet know their arrangement [that is, how these letters were to be grouped together into words], for from the letters forming the words Yehudah ya’aleh (Judah shall go up), it is possible to form the words: hoy heid alehah, or hie al Yehudah, and very many other words.

הָאָדָם רָאוּי שֶׁיִּתְדַּמֶּה לְקוֹנוֹ וְאָז יִהְיֶה בְּסוֹד הַצּוּרָה הָעֶלְיוֹנָה צֶלֶם וּדְמוּת, שֶׁאִלּוּ יְדֻמֶּה בְּגוּפוֹ וְלֹא בִּפְעֻלּוֹת הֲרֵי הוּא מַכְזִיב הַצּוּרָה וְיֹאמְרוּ עָלָיו צוּרָה נָאָה וּמַעֲשִׂים כְּעוּרִים. שֶׁהֲרֵי עִיקָר הַצֶּלֶם וְהַדְּמוּת הָעֶלְיוֹן הֵן פְּעֻלּוֹתָיו, וּמַה יוֹעִיל לוֹ הֱיוֹתוֹ כְּצוּרָה הָעֶלְיוֹנָה דְּמוּת תַּבְנִית אֵבָרָיו וּבַפְּעֻלּוֹת לֹא יִתְדַמֶּה לְקוֹנוֹ.

Chapter 1 - That it is fitting for a person to resemble his Creator: It is fitting for a person to resemble his Creator and then he will be [configured] in the secret of the Highest Form, [both] in image and likeness. As if he is alike in his body but not in his actions, he betrays the Form; and they will say about him, "A lovely form, but ugly deeds." As behold, the essence of the Highest Image and Likeness is His actions.

כִּי אֲתָא רָבִין, אָמַר: נִשְׁאַל אִיתְּמַר. תַּנְיָא נָמֵי הָכִי: בְּגָדִים שֶׁכֹּהֵן גָּדוֹל מְשַׁמֵּשׁ בָּהֶן — מְשׁוּחַ מִלְחָמָה נִשְׁאָל בָּהֶן. תָּנוּ רַבָּנַן: כֵּיצַד שׁוֹאֲלִין? הַשּׁוֹאֵל פָּנָיו כְּלַפֵּי נִשְׁאָל, וְהַנִּשְׁאָל פָּנָיו כְּלַפֵּי שְׁכִינָה. הַשּׁוֹאֵל אוֹמֵר: ״אֶרְדּוֹף אַחֲרֵי הַגְּדוּד הַזֶּה״, וְהַנִּשְׁאָל אוֹמֵר: ״כֹּה אָמַר ה׳ עֲלֵה וְהַצְלַח״. רַבִּי יְהוּדָה אוֹמֵר: אֵין צָרִיךְ לוֹמַר ״כֹּה אָמַר ה׳״, אֶלָּא ״עֲלֵה וְהַצְלַח״.

The Gemara cites an opinion that conflicts with that of Rav Dimi: When Ravin came from Eretz Yisrael to Babylonia he said: The teaching that the priest anointed for war wears the eight garments of the High Priest was stated only with regard to being consulted for the decision of the Urim VeTummim. To be consulted he must wear all eight garments; however, he never serves in them. That was also taught in a baraita: The garments in which the High Priest serves are also worn when the priest anointed for war is consulted for the decision of the Urim VeTummim. § The Sages taught: How does one consult the Urim VeTummim? The one asking stands with his face toward the one who is asked, i.e., the High Priest or the priest anointed for war. And the one who is asked, the High Priest, turns his face toward the Divine Presence, i.e., the Urim VeTummim, in which the explicit name of God is found, by tilting his head downward toward it. The one who asks says his question, e.g.: “Shall I pursue after this troop?” (I Samuel 30:8). And the one who is asked answers him according to the response he receives and says, for example: Thus says God: Go up and succeed. Rabbi Yehuda says: He need not say the words: Thus says God; rather, it is sufficient to relay the content of the response and say: Go up and succeed, since he is obviously only repeating what he was told.

מַתְנִי׳ כֹּהֵן גָּדוֹל מְשַׁמֵּשׁ בִּשְׁמוֹנָה כֵּלִים, וְהַהֶדְיוֹט בְּאַרְבָּעָה: בִּכְתוֹנֶת וּמִכְנָסַיִם וּמִצְנֶפֶת וְאַבְנֵט. מוֹסִיף עָלָיו כֹּהֵן גָּדוֹל: חֹשֶׁן וְאֵפוֹד וּמְעִיל וְצִיץ. בְּאֵלּוּ נִשְׁאָלִין בְּאוּרִים וְתוּמִּים. וְאֵין נִשְׁאָלִין אֶלָּא לְמֶלֶךְ וּלְאַב בֵּית דִּין וּלְמִי שֶׁהַצִּיבּוּר צָרִיךְ בּוֹ.

MISHNA: Throughout the year the High Priest serves in eight garments, and the common priest serves in four: In a tunic and trousers and a mitre and a belt. The High Priest adds another four garments beyond those worn by the common priest: A breastplate, and an ephod, and a robe, and a frontplate. When dressed in these eight garments, the High Priest may be consulted for the decision of the Urim VeTummim. And he may be consulted for the decision of the Urim VeTummim only on behalf of the king, or on behalf of the president of the court, or on behalf of one whom the community needs. Individual inquiries are not posed to the Urim VeTummim.

את האורים ואת התמים. הוּא כְּתָב שֵׁם הַמְפֹרָשׁ, שֶׁהָיָה נוֹתְנוֹ בְּתוֹךְ כִּפְלֵי הַחֹשֶׁן, שֶׁעַל יָדוֹ הוּא מֵאִיר דְּבָרָיו וּמְתַמֵּם אֶת דְּבָרָיו; וּבְמִקְדָּשׁ שֵׁנִי הָיָה הַחֹשֶׁן – שֶׁאִי אֶפְשָׁר לְכֹהֵן גָּדוֹל לִהְיוֹת מְחֻסַּר בְּגָדִים – אֲבָל אוֹתוֹ הַשֵּׁם לֹא הָיָה בְּתוֹכוֹ, וְעַל שֵׁם אוֹתוֹ הַכְּתָב הוּא קָרוּי מִשְׁפָּט, שֶׁנֶּאֱמַר (במדבר כ"ז), וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים (יומא ע"ג): את משפט בני ישראל. דָּבָר שֶׁהֵם נִשְׁפָּטִים וְנוֹכָחִים עַל יָדוֹ, אִם לַעֲשׂוֹת דָּבָר אוֹ לֹא לַעֲשׂוֹת; וּלְפִי מִ"אַ שֶׁהַחֹשֶׁן מְכַפֵּר עַל מְעַוְּתֵי הַדִּין, נִקְרָא מִשְׁפָּט עַל שֵׁם סְלִיחַת הַמִּשְׁפָּט:

את האורים ואת התמים THE URIM AND THE THUMMIM — This was an inscription of the Proper Name of God which was placed between the folds (i. e. the two pieces forming the front and back) of the breast-plate through which it (the breast-plate) made its statements clear (lit., illuminated its words; מאיר from אור, light, this being an allusion to the אורים) and its promises true (מתמם from the root תמם, an allusion to תמים) (Yoma 73b). In the second Temple there was certainly the breast-plate (although other objects employed in the Temple Service were missing) for it was impossible that the High Priest should have lacked a garment, but that Divine Name was not within it. It was on account of the inscription which constituted the Urim and Thummim and which enabled it to give decisions that it was called “judgment”, as it is said, (Numbers 27:21) “And he shall enquire for him by the judgment of the Urim” (Numbers 27:21). את משפט בני ישראל [AND AARON SHALL BEAR] THE JUDGMENT OF THE CHILDREN OF ISRAEL — the object by means of which they are judged and admonished whether they should do a particular thing or whether they should not do it. But according to the Midrashic statement (Zevachim 88b) that the breast-plate atoned for those who pervert judgment it was called “judgment” in allusion to the pardon thus given for perverse judgment.

וזהו פירש צמצם שכינתו בין שני בדי ארון פי' כנפי ריאה השכינה והקב"ה שורה כמו שהוא מחשב ועין נקרא השכל והשכל הוא ביד הצדיקים אבל האיך זוכים למדריגה זו בחשבם שהם עפר ואינם יכולים לעשות שום מעשה בלי כחו של הקב"ה ונמצא מה שהוא עושה עושה זאת הקב"ה שאם לא הוא י"ת אינו יכול לעשות כלום.

In this way, he establishes the Holy One, blessed be He, through them.

וגם העובדי כוכבים קוראים אותו יתברך אלהא דאלהין ולכן נקראים אלהים אחרים ר"ל שאין הכח שלהם מעצמם רק מכח הגבוה ממנו והגבוה ממנו מושך ג"כ כחו מהכח שעליו עד הבעל כח האמיתי של כולם הוא ית"ש ולכן נאמר (ירמיה י"א) וה' אלקים אמת.

All powers found in any of the worlds—every one of them—He (blessed be His name) is Master over their power. He impresses within them the power and constrained strength during every moment, and they are constantly dependent upon Him to change and organize them according to His (blessed be He) will.