Why do we need an Oracle?
Why do we need an Oracle?

While each of the clothes and adornments of the priests containsvery deep and important ideas, the Urim VeTumim, whose function was to serve as a means of communication with God, stand apart.

The commandment to fabricate the Urim VeTumim first appears as part of the choshen, the breastplate of the Kohen Gadol (Shemot 28:30):

“You shall place the Urim and the Tummim into the choshen of judgment so that they will be over Aaron's heart when he comes before the Lord, and Aaron will carry the judgment of the children of Israel over his heart before the Lord at all times.”

The Torah at this point does not make clear the function of the Urim VeTumim.

In the section of Pinchas, Moshe is instructed to begin the transitioning of his role to Yehoshua. Part of this process includes the Urim VeTumim (Bamidbar 27:21):

“He (Yehoshua) shall stand before Eleazar the kohen and seek [counsel from] him through the judgment of the Urim before the Lord. By his word they shall go, and by his word they shall come; he and all Israel with him, and the entire congregation."”

The Urim VeTumim appear again in various books of the Prophets. Often, the Urim VeTumim were consulted by the king regarding permission for the Jewish people to engage in war. However, Rambam and others expand the instances to consulting the Urim VeTumim concerning general issues affecting the nation as a whole. Furthermore, those consulting the Urim VeTumim were limited to such figures as the king or the head of the courts.

While the issues of when the Urim VeTumim was to be used or who made use of it are important, the very necessity this metaphysical system is the deeper question that needs to be analyzed. The Urim VeTumim represented a method of communication from God. As the Talmud (Yoma 73b) explains, there was a very detailed process as to how to approach the Urim VeTumim with a question, with all sorts or protocols.

All point to the singularity of communication from God. What, then, of the prophets? A prophet would seem to be the individual whose responsibility was to facilitate communication from God to the Jewish people. If a method had been established to convey information from God to the Jewish people through a prophet, why have the Urim VeTumim?

The Talmud Yerushalmi raises this exact question (Sanhedrin 1:3). Rav Zeira asks why a need for the Urim VeTumim exists if we have prophets. Rav Yehuda answers: because we must have them. What kind of answer is that?

The issue of prophets and the Urim VeTumim is found elsewhere in the Talmud Yerushalmi (Yoma 7:3), with a return by Rav Yehuda, and this may help shed some light on the above exchange. The Talmud investigates the function of the Urim VeTumim, and discusses its application to a specific situation regarding the tribe of Benjamin.

The implication taken from the first opinion was that the conclusion rendered by the Urim Vetumim was subject to repeal. In other words, changes in behavior by those being addressed could alter the outcome originally brought to attention through the communiqué. Rav Yehuda takes umbrage to this possibility, stressing that there indeed was a difference between a prophet and the Urim VeTumim (this opinion is expressed clearly in the Talmud Bavli Yoma 74a). The decree of a prophet was subject to revocation. On the other hand, once a decision was promulgated through the Urim VeTumim, there was no possibility of an modification.

The above debate is difficult to understand. If there was no difference in the permanence of the decree, why is there a need for both a prophet and the Urim VeTumim? According to Rav Yehuda, how do we understand the rationale of differentiation being based on whether the possibility of revocation existed or not?

The first opinion cannot disagree that there was such a thing as the Urim VeTumim, and that there was some type of conduit for information from God. There was no variance in so far as the nature of the communication was concerned. However, it could be the importance of having an alternate to the system of prophecy through a human was the goal of the Urim VeTumim.

Moshe was the greatest of all prophets and occupies a position of exclusivity among their assembly. Rambam notes that all prophets after Moshe were essentially echoing the very sentiments set forth during his life. One could surmise that the primary function of the Urim VeTumim was not to be a discrete type of communication from God; rather, it served to ensure nobody ever saw any future prophet as being the sole conveyor of metaphysical information. In other words, to help demonstrate the distinctiveness of Moshe’s status as a prophet, the uniqueness of a prophet being responsible for communicating with God was abandoned.

Knowing there were two systems in existence would mean the future prophet would never hold the same status of importance. The idea of emphasizing that there was no “need” for a method like the Urim VeTumim is in fact demonstrating that they both partook of the quality of prophecy in an equal manner. The necessity of another system was to assist in buttressing the exclusivity of Moshe’s status.

Rav Yehuda sees a difference between each method. Prophecy generally plays a critical role in the process of repentance among the Jewish people. The prophet often conveys a message threatening punishment and retribution, painting a bleak and desolate future. While that outcome might be a possible timeline, ultimately the door for repentance remains wide open. The hope is that the fearful message exhibited by the prophet would serve as a catalyst for repentance.

The Urim VeTumim was much different in this regard. An individual approached the Urim VeTumim, seeking out information; the prophet conveys information given to him without prompt. The entire exchange with the Urim VeTumim took place in the Temple, and the individual addressed the kohen gadol. In fact, as per the Talmud (ibid), the individual would verbalize his request in a low tone (not too loud but not inaudible). This is the exact method that one engages in prayer.

All of this points to a necessary state of mind when seeking out God through the Urim VeTumim. Prayer is about worship of God. The Temple and kohen gadol personify the idea of worship of God. Whatever the nature of the request, in order for it to be considered, it needed to be something that advanced the petitioner’s overall worship of God.

The fact that the person is seeking out God and receiving a response means one must set aside any personal biases or emotions and accept the verdict regardless. This is a great challenge, as someone could be so convinced of the correct path to take, and yet be rejected by God through the Urim VeTumim. The unique opportunity to be exposed to this metaphysical communication meant there was no room whatsoever for any adjustment in the conclusion.

Naturally, this is the mere tip of the iceberg in understanding the Urim VeTumim. The various laws and instances of usage are shrouded in a bit of mystery. Yet a basic comprehension of why such a method of Divine communication existed is critical in our overall understanding of how God relates to the Jewish people.

The above two explanations amplify the overall concept of the tremendous wisdom found in every aspect of the Temple.