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Urim and Tumim
From: Janet in AZ
I have been studying scripture and came to the “Urim and Tumim”. What exactly were they and what was their exact purpose? Thanks in advance.
The urim and tumim are associated with the breastplate worn by the High Priest. This breastplate had twelve precious stones, arranged in four rows of three, upon which the names of the tribes were engraved: “The stones shall be with the names of the children of Israel, twelve in their names, engraved, each person with his name on it, for the twelve tribes” (Ex. 28:21). A later verse instructs, “And you shall place in the Breastplate of Judgment the urim and the tumim, and they shall be on Aaron’s heart when he comes before G-d, and Aaron shall carry the judgment of the children of Israel on his heart before G-d, always” (Ex. 28:30).
While the High Priests wearing of the breastplate atoned for the Courts mistakes in judgment, the urim and tumim inside the breastplate dispensed judgment of their own. Rashi explains that when the Jewish People needed to know something of great import, the urim and tumim could be consulted to reveal the will of G-d, as in the verse, “Before Elazar the priest, [Joshua] will stand and seek from him the judgment of the urim” (Numbers 27:21). Urim and tumim, Rashi explains, refers to a special name of G-d that was written and placed in the fold of the breastplate through which the breastplate illuminated and clarified its message. This, the Talmud explains, is the source of its name: urim being related to or, the Hebrew word for light; tumim being related to tam meaning perfect (Yoma 73b).
Ramban describes the phenomenon in greater detail: “[The urim, (specifically)] were holy names, by whose power the letters on the stones of the breastplate lit up to the eyes of the priest who was asking for judgment. For example, when they asked ‘who should lead the way for us to fight against the Canaanites?’ the priest would concentrate on the Divine names which are the urim, and the letters would light up to his eyes [But] he still did not know their correct order, for from the letters which can be ordered ‘Yehuda ya’aleh (Judah shall go up) it is possible to make of them’hey al Yehuda‘ (woe unto Judah) and many other words.”
Therefore, Ramban continues, “there were also other holy names called tumim, by whose power the heart of the priest was made perfect in the knowledge of the meaning of the letters which lit up to his eyes, for when he concentrated on the urim and the letters lit up, he then immediately meditated on the names which are the tumim, while the letters were still lit up to his eyes, and there appeared in his heart that the order was ‘Yehuda ya’aleh‘ (Judah shall go up). This is one of the levels of Divine inspiration, lower than prophecy, and higher than a Heavenly voice…”
The urim and tumim were often consulted throughout Biblical times. Some noted examples are upon the Israelites’ conquering the Land of Israel from the Canaanites (above), the Tribes warring against Benjamin on account of that tribes evil deeds (Judges 20), Samuels selecting Saul as king (I Sam. 10), and Davids warring against the Philistines (ibid. 23, see also Berachot 3b).
However, the priest was not always able to figure out what the letters were saying. There is a famous account about the High Priest Eli and the barren Hanna, who prayed fervently to G-d for children:
“But Hanna was speaking in her heart, only her lips were moving, and her voice was not heard, and Eli thought her to be a drunken woman. And Eli said to her: Until when will you be drunk? Throw off your wine from upon yourself. And Hanna answered and said: No, my lord, I am a woman of sorrowful spiritand I poured out my soul before the Lord. Mistake me not as an unscrupulous woman, for out of the abundance of my complaint and my vexation have I spoken until now” (I Sam. 1).
As Eli observed her, he read the letters appearing on the Breastplate as Shin-Cof-Reish-Hay: Shikorah a drunken woman. In fact the correct reading was Cof-Shin-Reish-Hay: Kesheira a worthy woman.
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Urim and Thummim
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In the Hebrew Bible , the Urim and the Thummim ( Hebrew :
הָאוּרִים וְהַתֻּמִּים, Standard ha-Urim veha-Tummim Tiberian hāʾÛrîm wəhatTummîm; meaning uncertain, possibly “Lights and Perfections”) are elements of the hoshen , the breastplate worn by the High Priest attached to the ephod . They are connected with divination in general, and cleromancy in particular. Most scholars suspect that the phrase refers to a set of two objects used by the high priest to answer a question or reveal the will of God.  
The Urim and the Thummim first appear in Exodus 28:30 , where they are named for inclusion on the breastplate to be worn by Aaron in the holy place. Other books, especially 1 Samuel , describe their use in divination.
- 1 Name and meaning
- 2 Form and function
- 3 History of use
- 4 Latter Day Saint movement
- 5 In popular culture
- 6 See also
- 7 Notes and citations
- 8 External links
Name and meaning[ edit ]
Urim (אוּרִים) traditionally has been taken to derive from a root meaning lights; these derivations are reflected in the Neqqudot of the Masoretic Text .  In consequence, Urim and Thummim has traditionally been translated as lights and perfections (by Theodotion , for example), or, by taking the phrase allegorically, as meaning revelation and truth, or doctrine and truth (it appears in this form in the Vulgate , in the writing of St. Jerome , and in the Hexapla ).  The latter use was defended in modern Catholic interpretations by connecting Urim and Thummim from the roots ירה (to teach) and אׇמַן (be true). 
Thummim (תוּמִים) is widely considered to be derived from the consonantal root ת.ם.ם (t-m-m), meaning innocent,    Many scholars now believe that Urim (אוּרִים) simply derives from the Hebrew term אּרּרִים (Arrim), meaning curses, and thus that Urim and Thummim essentially means cursed or faultless, in reference to the deity’s judgment of an accused person— in other words, Urim and Thummim were used to answer the question innocent or guilty.  
Assyriologist William Muss-Arnolt connected the singular forms—ur and tumm—with the Babylonian terms ūrtu and tamītu, meaning oracle and command, respectively. According to his theory the Hebrew words use a pluralis intensivus to enhance their apparent majesty, not to indicate the presence of more than one.  Along these lines the urim and thummim are hypothesized to derive from the Tablets of Destiny worn by Marduk on his breast according to Babylonian religion ).  [a]
Form and function[ edit ]
1 Samuel 14:41 is regarded by biblical scholars as key to understanding the Urim and Thummim;  the passage describes an attempt to identify a sinner via divination, by repeatedly splitting the people into two groups and identifying which group contains the sinner. In the version of this passage in the Masoretic Text , it describes Saul and Jonathan being separated from the rest of the people, and lots being cast between them; the Septuagint version, however, states that Urim would indicate Saul and Jonathan, while Thummim would indicate the people. In the Septuagint, a previous verse  uses a phrase which is usually translated as inquired of God, which is significant as the grammatical form of the Hebrew implies that the inquiry was performed by objects being manipulated; scholars view it as evident from these verses and versions that cleromancy was involved, and that Urim and Thummim were the names of the objects being cast.   [ disputed – discuss ]
The description of the clothing of the Hebrew high priest in the Book of Exodus portrays the Urim and Thummim as being put into the sacred breastplate , worn by the high priest over the Ephod .  Where the biblical text elsewhere describes an Ephod being used for divination, scholars presume that it is referring to use of the Urim and Thummim in conjunction with the Ephod, as this seems to be intimately connected with it;   similarly where non-prophets are portrayed as asking HaShem for guidance, and the advice is not described as given by visions, scholars think that Urim and Thummim were the medium implied.  In all but two cases ( 1 Samuel 10:22 and 2 Samuel 5:23 ), the question is one which is effectively answered by a simple yes or no;  a number of scholars[ who? ] believe that the two exceptions to this pattern, which give more complex answers, were originally also just sequences of yes or no questions, but became corrupted by later editing. 
There is no description of the form of the Urim and Thummim in the passage describing the high priest’s vestments, and a number of scholars[ who? ] believe that the author of the passage, which textual scholars attribute to the priestly source , was not actually entirely aware of what they were either.  Nevertheless, the passage does describe them as being put into the breastplate, which scholars think implies they were objects put into some sort of pouch within it, and then, while out of view, one (or one side, if the Urim and Thummim was a single object) was chosen by touch and withdrawn or thrown out;  since the Urim and Thummim were put inside this pouch, they were presumably small and fairly flat, and were possibly tablets of wood or of bone.  Considering the scholars’ conclusion that Urim essentially means guilty and Thummim essentially means innocent, this would imply that the purpose of the Urim and Thummim was an ordeal to confirm or refute suspected guilt; if the Urim was selected it meant guilt, while selection of the Thummim would mean innocence.
According to classical rabbinical literature , in order for the Urim and Thummim to give an answer, it was first necessary for the individual to stand facing the fully dressed high priest, and vocalise the question briefly and in a simple way, though it was not necessary for it to be loud enough for anyone else to hear it.  The Talmudic rabbis argued that Urim and Thummim were words written on the sacred breastplate.  Most of the Talmudic rabbis, and Josephus , following the belief that Urim meant lights, argued that divination by Urim and Thummim involved questions being answered by great rays of light shining out of certain jewels on the breastplate; each jewel was taken to represent different letters, and the sequence of lighting thus would spell out an answer (though there were 22 letters in the Hebrew alphabet , and only 12 jewels on the breastplate);    two Talmudic rabbis, however, argued that the jewels themselves moved in a way that made them stand out from the rest, or even moved themselves into groups to form words. 
According to Islamic sources, there was a similar form of divination among the Arabs before the beginning of Islam .  There, two arrow shafts (without heads or feathers), on one of which was written command and the other prohibition or similar, were kept in a container, and stored in the Kaaba at Mecca ;  whenever someone wished to know whether to get married, go on a journey, or to make some other similar decision, one of the Kaaba ‘s guardians would randomly pull one of the arrow shafts out of the container, and the word written upon it was said to indicate the will of the god concerning the matter in question.  Sometimes a third, blank, arrow shaft would be used, to represent the refusal of the deity to give an answer.  This practice is called rhabdomancy , after the Greek roots rhabd- “rod” and -mancy (“divination”).
History of use[ edit ]
The first reference to Urim and Thummim in the Bible is the description in the Book of Exodus concerning the high priest’s vestments;  the chronologically earliest passage mentioning them, according to textual scholars, is in the Book of Hosea ,  where it is implied, by reference to the Ephod, that the Urim and Thummim were fundamental elements in the popular form of the Israelite religion,  in the mid 8th century BC.  Consulting the Urim and Thummim was said to be permitted for determining territorial boundaries, and was said to be required, in addition to permission from the king or a prophet, if there was an intention to expand Jerusalem or the Temple in Jerusalem ;     however, these rabbinical sources did question, or at least tried to justify, why Urim and Thummim would be required when a prophet was also present.  The classical rabbinical writers argued that the Urim and Thummim were only permitted to be consulted by very prominent figures such as army generals, the most senior of court figures, and kings, and the only questions which could be raised were those which were asked for the benefit of the people as a whole.  Abiathar joined David, who was then in the cave of Adullam (1 Sam. 22:20-23; 23:6). He remained with David, and became priest of the party of which he was the leader (1 Sam. 30:7). When David ascended the throne of Judah, Abiathar was appointed High Priest (1 Chr. 15:11; 1 Kings 2:26) and the “king’s counselor” (1 Chr. 27:33-34). Meanwhile, Zadok, of the house of Eleazar, had been made High Priest. According to the Jewish Encyclopedia Abiathar was deposed from office when he was deserted by the Holy Spirit without which the Urim and Thummin could not be consulted. 
Although Josephus argues that the Urim and Thummim continued to be used until the era of the Maccabees ,  Talmudic sources are unanimous in agreeing that the Urim and Thummim were lost much earlier, when Jerusalem was sacked by the Babylonians .    In a passage from the part of the Book of Ezra which overlaps with the Book of Nehemiah , it is mentioned that individuals who were unable to prove, after the Babylonian captivity had ended, that they were descended from the priesthood before the captivity began, were required to wait until priests in possession of Urim and Thummim were discovered;  this would appear to confirm the statements in the Talmud that the Urim and Thummim had by then been lost.    Indeed, since the priestly source, which textual scholars date to a couple of centuries prior to the captivity, does not appear to know what the Urim and Thummim looked like, and there is no mention of the Urim and Thummim in the deuteronomic history beyond the death of David , scholars suspect that use of them decayed some time before the Babylonian conquest,  probably as a result of the growing influence of prophets at that time. 
Latter Day Saint movement[ edit ]
Joseph Smith , founder of the Latter Day Saint movement , said that he used interpreters in order to translate the Book of Mormon from the golden plates . The interpreters he described as a pair of stones, fastened to a breastplate joined in a form similar to that of a large pair of spectacles. Smith later referred to this object as the Urim and Thummim. In 1823, Smith said that the angel Moroni , who had told him about the golden plates, also told him about the Urim and Thummim, “two stones in silver bows” fastened to a breastplate, and the angel intimated that they had been prepared by God to aid in the translation of the plates.  Smith’s mother, Lucy Mack Smith , described these Urim and Thummim as being like “two smooth three-cornered diamonds.” 
Smith also said he used the Urim and Thummim to assist him in receiving other divine revelations , including some of the sections of the Doctrine and Covenants and portions of the Joseph Smith Translation of the Bible . Only Oliver Cowdery is claimed to have attempted to use them to receive his own revelation.  Latter Day Saints believe that Smith’s Urim and Thummim were functionally identical to the biblical Urim and Thummim. 
Smith extended the use of the term “Urim and Thummim” to describe the dwelling place of God, the earth in a future state, and the white stone mentioned in the Book of Revelation . 
In popular culture[ edit ]
Yale University Coat of Arms , with Urim and Thummim shown in Hebrew letters on an open book
In accordance with the belief that Urim and Thummim translates to “Light and Truth”, the Latin equivalent Lux et Veritas has been used for several university mottoes. For example, Lux et Veritas is the motto of Indiana University and the University of Montana . Similarly, Northeastern University ‘s motto is Lux, Veritas, Virtus (“Light, Truth, Virtue”). Although Urim and Thummim itself is emblazoned across the open book pictured on the Yale University coat of arms , Lux et Veritas appears below on a banner. 
The Urim and Thummim are also afforded some value as artifacts in some modern fiction:
- Thomas Mann has elaborated greatly on the definition of this term in Joseph the Provider, the fourth book of his tetralogy Joseph and His Brothers .[ citation needed ]
- A treasure hunt for the Urim and Thummim forms the central plot of the John Bellairs novel The Revenge of the Wizard’s Ghost[ citation needed ]
- Their apparent desecration by an unknown vandal is a theme in the Arthur Conan Doyle short story “The Jew’s Breastplate”.[ citation needed ]
- In the Christian fiction novel The Face of God, by Bill Myers , the pastor Daniel Lawson and terrorist Ibrahim el-Magd race to find the Urim and Thummim, as well as the twelve stones of the sacred breastplate, in order to hear God’s voice.[ citation needed ]
- In the novel The Alchemist by Paulo Coelho , at page 30, the king of Salem gives the main character Santiago two stones that the king calls Urim and Thummim. One of the stones is black, which is said to signify yes, and the other is white, said to signify no; a significance applicable when the stones are asked an appropriate question and drawn from a bag. The king himself had removed the stones from his shining golden breastplate.[ citation needed ]
- Urim and Thummim were the names given to two objects of mystical technology in the Prosopopeia transmedia series, culminating in the International Emmy Award-winning participatory drama series The Truth About Marika by SVT and The company P .
- In the television series Dig , the breastplate that is a part of the mystery is said to be the breastplate of the High Priest of the Temple in Jerusalem and used to communicate with God.
See also[ edit ]
- Cleromancy : the drawing of lots for the purpose of divination
- Divination : ascertaining information by supernatural means
- Dice : polyhedral objects used to randomize decisions
- Oracle : person or object used to obtain information via prophecy or clairvoyance
- Scrying : obtaining supernatural knowledge by means of an object
Notes and citations[ edit ]
- ^ 1 Samuel 28:3-6 mentions three methods of divine communication – dreams, prophets, and the Urim and Thummim; the first two of these are also mentioned copiously in Assyrian and Babylonian literature, and such literature also mentions Tablets of Destiny , which are similar in some ways to the Urim and Thummim. The Tablets of Destiny had to rest on the breast of deities mediating between the other gods and mankind in order to function, while the Urim and Thummim had to rest within the breastplate of the priest mediating between God and mankind. Marduk was said to have put his seal on the Tablets of Destiny, while the Israelite breastplate had a jewelled stone upon it for each of the Israelite tribes, which may derive from the same principle.  Like the Urim and Thummim, the Tablets of Destiny came into use when the fate of king and nation was concerned. According to some archaeologists, the Israelites emerged as a subculture from within Canaanite society, and not as an invading force from outside, and therefore it would be natural for them to have used similar religious practices to other Semitic nations,  and these scholars suspect that the concept of Urim and Thummim was originally derived from the Tablets of Destiny.  
- ^ a b c d A Commentary on the Bible , ed. Arthur Peake , p. 191 etc. (1919).
- ^ a b c d e f William Muss-Arnolt , ” The Urim and Thummim: A Suggestion as to their Original Nature and Significance “, American Journal of Semitic Languages and Literatures (continuing Hebraica), Vol. XVI, No. 4, July 1900.
- ^ a b c d e f g h i j k l m n o p q George Foote Moore , “Urim and Thummim”, Encyclopedia Biblica , ed. Cheyne & Black, vol. IV (Q−Z), cols. 5235–5237 (1903).
- ^ a b c d e f g h i j k ‘ Hirsch, Emil G. ; Muss-Arnolt, William ; Bacher, Wilhelm ; Blau, Ludwig (1906). “Urim and Thummim” . In Singer, Isidore ; et al. Jewish Encyclopedia . 12. New York: Funk & Wagnalls Company. p. 384–385.
- ^ Israel Finkelstein , The Bible Unearthed
- ^ 1 Samuel 14:37
- ^ Exodus 28:13-30
- ^ Targum Pseudo-Jonathan on Exodus 28:30
- ^ Yoma 73a-b
- ^ Yoma 44c in the Jerusalem Talmud
- ^ Sifre , Numbers 141
- ^ Yoma 73b
- ^ Exodus 28:30
- ^ Hosea 3:4
- ^ Sanhedrin 16a
- ^ Yoma 41b (Jerusalem Talmud)
- ^ Shebbit 2-3, and 16a
- ^ Shebbit 33d (Jerusalem Talmud)
- ^ Sanhedrin 19b (Jerusalem Talmud)
- ^ Yoma 7; Targum Pseudo-Jonathan on Exodus 28:30
- ^ Ginzberg, Louis (1901). “Abiathar” . In Singer, Isidore ; et al. Jewish Encyclopedia . 1. New York: Funk & Wagnalls Company. p. 56.
- ^ Josephus Antiquities of the Jews (volume 3) 8:9
- ^ Sotah 9:10
- ^ Yoma 21b
- ^ Tamid 65b (Jerusalem Talmud)
- ^ Ezra 2:63 , which is also Nehemiah 7:65
- ^ Joseph Smith–History [ permanent dead link ]. The Urim and Thummim were said to have been found with the golden plates, the aforementioned breastplate, and the Sword of Laban.
- ^ Smith, Lucy Mack (1853). “Biographical sketches of Joseph Smith the prophet, and his progenitors for many generations” . Brigham Young University Religious Education Archive. p. 101. Retrieved 2006-02-02.
It [Joseph’s Urim and Thummim]; also at EMD, 1: 328-29.
- ^ Section 9
- ^ There are seven references to the Urim and Thummim in the Masoretic Text (the basis of most English translations of the Old Testament): Exodus 28:30 , Leviticus 8:8 , Numbers 27:21 , Deuteronomy 33:8 , 1 Samuel 28:6 , Ezra 2:63 , Nehemiah 7:65 . The Septuagint version (the pre-Christian Greek translation of the Old Testament) and some English translations of 1 Samuel 14:41 also references them.
- ^ Doctrine and Covenants 130:8–10 .
- ^ “How Hebrew Came to Yale” . www.jewishvirtuallibrary.org. Retrieved 2018-04-16.
External links[ edit ]
- The Urim and Thummim by Reb Chaim HaQoton
- Mormon views of Urim and Thummim and Seer Stones
- Commentary on Exodus 28:30 by John Wesley
- Commentary on Exodus 28:30 by Cyrus Scofield
- The Urim V’tumim: The History of Yale’s Insignia and Jewish Thought Today at westvilleshul.org, by Beth Hamedrosh Hagodol – B’nai Israel, the Westville Synagogue, New Haven, Connecticut
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