{"id":11358,"date":"2008-02-14T08:02:01","date_gmt":"2008-02-14T08:02:01","guid":{"rendered":"http:\/\/production.ou.org\/life\/other\/mishnas_chayim_tetzaveh_the_sober_reality_of_the_urim_vtumim\/"},"modified":"2015-10-28T09:11:10","modified_gmt":"2015-10-28T14:11:10","slug":"mishnas_chayim_tetzaveh_the_sober_reality_of_the_urim_vtumim","status":"publish","type":"post","link":"https:\/\/www.ou.org\/life\/torah\/mishnas_chayim_tetzaveh_the_sober_reality_of_the_urim_vtumim\/","title":{"rendered":"Mishnas Chayim – Tetzaveh: The Sober Reality of the Urim V\u2019Tumim"},"content":{"rendered":"

View pdf – Parashat Tetzaveh 5768<\/a><\/p>\n

Kindly take a moment to study MISHNAS CHAYIM in the merit of
\n\u05d9\u05e2\u05e7\u05d1 \u05de\u05e9\u05d4 \u05d1\u05df \u05d7\u05d9\u05d9\u05dd \u05e2”\u05d4
\na fellow Jew who passed away with no relatives to arrange Torah study on behalf of his Neshamah.<\/center>Among the priestly vestments discussed in this week\u2019s parsha<\/i>, we find a most unique article known as the urim v\u2019tumim<\/i>: a fragment of parchment containing Holy Names of Hashem, which was inserted into the priestly breastplate (Ramban on Shemos<\/i>, 28:30). The urim v\u2019tumim<\/i> performed a most remarkable function: upon request, it would dispense advice and information concerning future events.<\/p>\n

Sounds like a great way to tell the future! Why not take advantage of such an instrument and use it, say, to play the stock market? Well, for starters, restrictions applied. As stated in the Mishnah in Yoma (7:5):<\/p>\n

\u05db\u05b9\u05d4\u05b5\u05df \u05d2\u05b8\u05d3\u05d5\u05b9\u05dc \u05de\u05b0\u05e9\u05b7\u05de\u05b5\u05e9 \u05d1\u05b4\u05e9\u05b0\u05de\u05d5\u05b9\u05e0\u05b8\u05d4 \u05db\u05b5\u05dc\u05b4\u05d9\u05dd….\u05d1\u05b0\u05d0\u05b5\u05dc\u05d5 \u05e0\u05b4\u05e9\u05b0\u05d0\u05b8\u05dc\u05b4\u05d9\u05df \u05d1\u05b0\u05d0\u05d5\u05e8\u05b4\u05d9\u05dd \u05d5\u05b0\u05ea\u05bb\u05de\u05b4\u05d9\u05dd. \u05d5\u05b0\u05d0\u05b5\u05d9\u05df \u05e0\u05b4\u05e9\u05b0\u05d0\u05b8\u05dc\u05b4\u05d9\u05df \u05d0\u05b6\u05dc\u05b8\u05d0 \u05dc\u05b7\u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d5\u05dc\u05b0\u05d1\u05b5\u05d9\u05ea \u05d3\u05b4\u05d9\u05df \u05d5\u05dc\u05b0\u05de\u05b4\u05d9 \u05e9\u05b6\u05d4\u05b7\u05e6\u05b4\u05d1\u05d5\u05e8 \u05e6\u05b8\u05e8\u05b4\u05d9\u05da\u05b0 \u05d1\u05d5\u05b9.<\/p>\n

\u201cThe Kohen Gadol<\/i> officiates with eight (priestly) garments…..Only while (the Kohen Gadol<\/i> is) wearing these garments may the urim v\u2019tumim<\/i> be consulted. Furthermore, a query may be posed to the urim v\u2019tumim<\/i> only on behalf of the king, the High Court, or someone who performs a necessary function for the community.\u201d<\/p>\n

It is apparent from the Mishnah that utilization of the urim v\u2019tumim<\/i> is no simple matter. Any old yokel who wants to strike it rich can\u2019t just saunter over to the urim v\u2019tumim<\/i> and use it as his personal financial advisor; rather, all requests must be funneled through the Kohen Gadol<\/i>. Furthermore, only an extremely important personage or body could enjoin the Kohen Gadol<\/i> to apply for the urim v\u2019tumim<\/i>\u2019s prophetic services.<\/p>\n

What are the parameters of the Kohen Gadol’<\/i>s usage of the urim v\u2019tumim<\/i>? Are there limitations to his access of this remarkable implement, or may he use it even for his personal affairs? R\u2019 Chaim Kanievsky explains (Derech Sichah, Parshas Tetzaveh) that surprisingly, the Kohen Gadol<\/i> is allowed to benefit from the urim v\u2019tumim<\/i>\u2019s guidance for his personal queries.<\/p>\n

The proof for this fact is illustrated by the Vilna Gaon\u2019s rendering of the well-known incident in Shmuel I (ch.1). The navi depicts how the childless Chanah supplicates before Hashem, petitioning Him to grant her offspring. Upon observing her silent prayer, the Kohen Gadol<\/i> Eili decides that she must be inebriated. He tells Chanah to become sober and dispose of her beverages. In response to this reprimand, Chanah declares that she is not drunk; she is merely broken-hearted, and her murmuring is her tefillah<\/i> to Hashem.<\/p>\n

Rashi adds a little twist to this dialogue. To Chanah\u2019s statement\u2014\u201cI am a broken-hearted woman\u201d\u2014Rashi adds, \u201cLike Sarah (our matriarch).\u201d<\/p>\n

The entire interaction begs explanation. Eili was a great and holy individual; why would he immediately assume that Chanah was intoxicated? Couldn\u2019t he figure out that a forlorn figure crying and mumbling in a sanctuary was probably davening<\/i> in some way, even if he was unaccustomed to the method of prayer? Furthermore, one would think that Chanah\u2019s behavior would evoke pity and words of appeasement, rather than Eili\u2019s seemingly harsh reprimand.<\/p>\n

Rashi\u2019s comment renders Chanah\u2019s response puzzling as well. Why was it necessary to bring Sarah Imeinu<\/i> into the conversation; what did she have to do with anything?<\/p>\n

The Vilna Gaon (Kol Eliyahu se\u2019if 153) provides a most insightful explanation of the entire incident. The Gaon states that in fact, Eili regarded Chanah and her behavior quite positively\u2014at least initially. Chanah was one of the seven prophetesses of Jewish history. As such, when Eili witnessed her acting in such a manner, he immediately assumed that she must be engaging in some type of wondrous, lofty activity, and yearned to know exactly what it was. What did Eili do to unravel this mystery? He consulted with the urim v\u2019tumim<\/i>, an action that indicates that apparently, the Kohen Gadol<\/i> is authorized to use the urim v\u2019tumim<\/i> for personal edification.<\/p>\n

However, the urim v\u2019tumim<\/i>\u2019s method of dispensing answers was not so simple. In describing the process, the Ramban (ibid.) explains that upon the choshen (breastplate which contained the urim v\u2019tumim<\/i>) were inscribed all the letters of the Hebrew alphabet. When the Kohen Gadol<\/i> would pose a question to the urim v\u2019tumim<\/i>, the urim v\u2019tumim<\/i> spelled out the answer by illuminating the letters on the choshen<\/i> that formed the desired answer. There was a catch, though: the necessary letters were merely illuminated, in no particular order. It was up to the questioner to figure out how to arrange the letters in the proper order, forming the (correct) response.<\/p>\n

The Vilna Gaon explains that this is where the complications arose in our story. In response to Eili\u2019s query, the urim v\u2019tumim<\/i> lit up the following letters: \u2018\u05d4\u05db\u05e9\u05e8\u2019.Given these letters, Eili read the message as: \u2018\u05e9\u05db\u05e8\u05d4\u2019 \u2018shikorah<\/i>\u2019, which means \u2018drunk\u2019. Although he had initially regarded Chanah in a sympathetic, even praiseworthy light, Eili\u2019s demeanor towards her changed when he thought that the urim v\u2019tumim<\/i> had informed him that Chanah was intoxicated.<\/p>\n

Chanah responded that she was perfectly sober, and that his initial instincts regarding her behavior were actually correct; she had been engaged in silent prayer. Yet, how could she explain the indictment of the urim v\u2019tumim<\/i>? The Vilna Gaon writes that Chanah pointed out the correct alignment of the letters: not \u2018\u05e9\u05db\u05e8\u05d4\u2019 \u2018shikorah<\/i>\u2019; but rather, –‘\u05db\u05e9\u05e8\u05d4’ \u2018keSarah<\/i>\u2019, \u2018like Sarah (Imeinu<\/i>)\u2019. Chanah was telling Eili that her predicament was the same as the one shared by our matriarch Sarah, who yearned for offspring despite years of barrenness.<\/p>\n

May we be zocheh<\/i> to behold the rebuilding of the Bais\u00a0HaMikdash<\/i>, the reinstating of the Kohen Gadol<\/i>, and the return of the urim v\u2019tumim<\/i> and all the priestly garments, speedily in our days.<\/p>\n

\n

Mishnas Chayim is brought to you by Chevrah Lomdei Mishnah<\/b>, a network of Torah scholars dedicated to bringing the merits of Mishnah study to the greater Jewish public. Encompassing Mishnah, Gemara, and variety of other services, Chevrah Lomdei Mishnah primarily assists mourners interested in acquiring the merit of Torah study for their loved ones. To learn more visit<\/i> www.societyformishnahstudy.org<\/a>.<\/p>\n","protected":false},"excerpt":{"rendered":"

View pdf – Parashat Tetzaveh 5768 Kindly take a moment to study MISHNAS CHAYIM in the merit of \u05d9\u05e2\u05e7\u05d1 \u05de\u05e9\u05d4 \u05d1\u05df \u05d7\u05d9\u05d9\u05dd \u05e2”\u05d4 a fellow Jew who passed away with no relatives to arrange Torah study on behalf of his Neshamah.Among the priestly vestments discussed in this week\u2019s parsha, we find a most unique article<\/p>\n","protected":false},"author":1,"featured_media":42734,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_cloudinary_featured_overwrite":false,"footnotes":""},"categories":[83],"tags":[],"class_list":["post-11358","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-torah"],"yoast_head":"\nMishnas Chayim Tetzaveh: Sober Reality of the Urim V\u2019Tumim<\/title>\n<meta name=\"description\" content=\"What are the parameters of the Kohen Gadol's usage of the urim v\u2019tumim? 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