Tetzaveh: Urim v’Tumim – the Emergency (Outdated?) Divine Telegraph System

For years I've wondered about the purpose and necessity of the Urim v'Tumim. Here is my current understanding, synthesized from Rambam, Abravanel, and Cassuto.

Feb 23, 2024

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Artwork: counterfactual Adobe Inpaint rendition of the Kohen Gadol wearing an old fashioned telegraph machine in place of the Urim v’Tumim (original artwork from The Temple Institute)

Tetzaveh: Urim v’Tumim – the Emergency (Outdated?) Divine Telegraph System

The Urim v’Tumim are shrouded in mystery. Virtually everything about them is a matter of disagreement: what they are, how they function, why they’re called what they’re called, why the Torah has so little to say about them, and why there are so few records of their utilization. (For a summary of all the questions and answers on this topic, check out AlHaTorah’s topic article.) But for years, the question I’ve been bothered by the most is: Why were the Urim v’Tumim necessary? I now have an approach to answering that question, based on the Rambam, the Abravanel, and Cassuto. First, let’s go over some of basic facts about how the Urim v’Tumim work.

It is clear that in addition to being part of the Kohen Gadol’s garb, the Urim v’Tumim was an oracular device. We know this from the Written Torah itself: “[Yehoshua] shall stand before Elazar the Kohen and inquire of him by the judgment of the Urim before Hashem; by his word they shall go out and by his word they shall come in – he, and all the Children of Israel with him, even all the congregation” (Bamidbar 27:21). The Oral Torah (Yoma 73a-b) provides specifications about the requirements, characteristics, and limitations of this method of Divine inquiry. These details are codified by the Rambam at the very end of Hilchos Klei ha'Mikdash 10:10-11:

In the Second Temple, they made Urim v’Tumim to complete the eight garments [of the Kohen Gadol], even though inquiry was not made of them. Why was inquiry not made of them? Because ruach ha’kodesh (“holy spirit,” the definition of which will be examined shortly) was not there, and inquiry is not made to any kohen who does not speak with ruach ha’kodesh and doesn’t have the shechinah (divine presence) rest upon him.
How did they inquire [through the Urim v’Tumim]? The Kohen [Gadol] would stand facing the Ark and the inquirer would stand behind him, facing the Kohen [Gadol’s] back. The inquirer would ask [a question such as:] “Shall I go up [to war] or not go up?” 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 by himself.
Immediately, ruach ha’kdoesh would enclothe the Kohen [Gadol], and he would gaze at the choshen (breastplate) and see with a prophetic [ruach ha’kodesh] vision either “go up” or “don’t go up” in letters protruding from the choshen towards his face. The Kohen [Gadol] would answer [the inquirer,] telling him: “go up” or “don’t go up.”
One should not inquire about two matters at once. If he did inquire [of two matters at once], only the first inquiry is answered. Inquiry should not be made by an ordinary person, but only a king, a [representative of the] court, or one who is needed by the community, as it is stated: “before Elazar ha’Kohen shall he stand … [he and all the children of Israel with him, and the entire congregation].” [The word] “he” refers to the king; “all the children of Israel” refers to the mashuach milchamah (the Kohen anointed to lead the people in war) or someone whom the congregation needs to inquire for them; “the entire congregation” refers to [a representative of] the High Court.

The Rambam maintains that ruach ha’kodesh is on a lower level than full-fledged nevuah (prophecy). For a more comprehensive treatment of this topic, see my article: What is Ruach ha’Kodesh? For our purposes, it will be sufficient to quote what the Rambam writes about ruach ha’kodesh in the Moreh ha’Nevuchim (2:45):

[Ruach ha’kodesh] consists in the fact that an individual finds that a certain thing has descended upon him and that another force has come upon him and has made him speak, so that he talks in words of wisdom, or praise, or in beneficial statements of rebuke, or concerning political or divine matters – and all this while he is awake and his senses function as usual. Such an individual is said to speak through ruach ha’kodesh. It is through this kind of ruach ha’kodesh that David composed Tehilim, and Shlomo composed Mishlei and Koheles and Shir ha’Shirim. Daniel and Iyov and Divrei ha’Yamim and all the other Kesuvim have likewise been composed through this kind of ruach ha’kodesh, and it is for this reason that people call them Kesuvim, since they were written through ruach ha’kodesh.... Likewise, every Kohel Gadol who is inquired of by means of the Urim v'Tumim is on this level – namely, the level about which the Sages said: "the shechinah rests upon him and he speaks with ruach ha'kodesh" (Yoma 73b).

Even though the Urim v’Tumim operate through ruach ha’kodesh rather than nevuah, their pronouncements outshine nevuah in one important aspect: their irrevocability. The Sages (ibid.) teach that “Even though a decree of a prophet can be retracted, a decree of the Urim v’Tumim cannot be retracted, as it is stated: ‘by the judgment of the Urim’” – the word “judgment” implying an irretractable verdict.

We are now ready to tackle my question, which – I was pleased to discover – was raised by the Abravanel (Shemos 28:30) along with two related questions. The Abravanel writes:

First, if Yehoshua was a navi (prophet) – as Scripture testifies in the narratives about him, and as indicated by the fact that the sun stood still for him in the firmament, which is the greatest of miracles – why was it necessary for him to inquire of the Urim v’Tumim, which were on a lower level than nevuah? Yet, Scripture states about him: “before Elazar the Kohen he shall stand and inquire of the Urim v’Tumim”!
Second, the Sages said that even though [certain] prophetic promises can be retracted, the promises of the Urim v’Tumim are never retracted. But if the level of nevuah is higher than the level of the Urim [v’Tumim], how is possible that the promises of the latter are never retracted whereas prophetic promises can be retracted?
Third, if the nevuah of Moshe was above the level of all the other prophets in that he prophesied whenever he wanted, how is it possible that in the act of [using] the Urim v’Tumim, which is a lower level than all the neviim, the Kohen Gadol would be ready at all times to attain it, on par with the level of Moshe Rabbeinu in his nevuah?

Leave it to the Abravanel to ask such candid questions. Here are his answers:

The proper answer to these questions is as follows. Yehoshua’s need for the Urim v’Tumim was not due to any superiority of ruach ha’kodesh over nevuah; rather, it stemmed from the fact that it was not possible for a navi to receive nevuah whenever he wanted, with the sole exception of Moshe Rabbeinu. Since it was possible that Yehoshua would not be ready to prophesy at a time of need and would lack knowledge of future occurrences that would befall [the nation], therefore, Divine hashgachah (providence) made available this act of [consulting] the Urim v’Tumim, so that they could know at any given time what God would do …
Since the intended benefit of this [institution] was the giving of advice after asking about the needs of Israel as a whole; therefore, if the promise conveyed by the Urim [v’Tumim] could be retracted, then its purpose would be nullified, since there is no point in receiving an answer if the same doubt remains after the answer was given. For this reason, on account of Hashem’s hashgachah over the nation, the promises from the Urim v’Tumim were never retracted. Likewise, the judgments of the Urim v’Tumim only pertained to matters that were close at hand and imminent – questions such as, “If I pursue this band of soldiers, will I catch them?” and the like. Therefore, such a promise would not be retracted, since there wouldn’t be enough time for the recipient [of that promise] to change from good to bad or from bad to good, such that the decree and promise would change, as the Ralbag wrote.
There are two reasons why this method [of Divine consultation] was available at all times: (1) on account of Hashem’s hashgachah over the entire nation, so that they should never lack a means of discerning the future, such that it would become necessary to inquire of the omen-readers, astrologers, and sorcerers; (2) the relative accessibility of ruach ha’kodesh in comparison to the [various] levels of [full] nevuah; thus, nevuah would require time and the proper preparation, whereas the Urim v’Tumim would be ready for the Kohen, requiring minimal contemplation and preparation to attain their answer, which would not be possible with nevuah.

To sum it up: the Urim v’Tumim enable national leaders to ascertain God’s will about matters pertaining to the Israel’s collective welfare at all times, even when nevuah is unavailable. Like a telegraph system, which is simple and limited in comparison to a telephone, the Urim v’Tumim allow for only the most basic inquiries with binary responses that can be spelled out in two or three words. During the early part of the 19^th century, the telephone was on the rise as the preferred mode of communication, due to its vast superiority – but in emergency scenarios where telephone communication was unavailable, the more antiquated telegraph proved useful.

I found the Abravanel’s answers to be compelling, and would have ended this article here, but something in that last paragraph caught my eye: his statement, “such that it would become necessary to inquire of the omen-readers, astrologers, and sorcerers.” This reminded me of the Torah’s description of a role played by neviim:

You shall be wholehearted with Hashem, your God. For these nations that you are possessing – they hearken to astrologers and diviners; but as for you – not so has Hashem your God, given for you. A prophet in your midst, from your brethren, like me, shall Hashem, your God, establish for you – to him shall you hearken. (Devarim 18:13-15)

Moshe Rabbeinu openly acknowledges that Hashem gave Bnei Yisrael neviim so that they would not make recourse to astrologers and diviners, as was the practice of the idolatrous Canaanite nations. According to the Abravanel, this is one of the reasons why Hashem gave Bnei Yisrael the Urim v’Tumim: lest they seek out this type of prognostication in a derech avodah zarah (idolatrous manner).

Umberto Cassuto (Shemos 28:30) takes this approach and runs with it. While he has a radically view on what the Urim v’Tumim were and how they worked (see the aforementioned AlHaTorah’s topic article for details), his theory about why Hashem gave us the Urim v’Tumim takes the reasoning mentioned only in passing by the Abravanel and elevates it to the level of primacy. Cassuto writes:

The desire to know God’s will and intent in important matters is natural to man’s heart. The religions of the Ancient Near East would attempt to satisfy this desire through different means. In Mesopotamia, the practices of omen-reading and divination were widespread. Anyone who was about to engage in a significant endeavor wouldn’t dare execute it without first consulting the priest, called a bârû, who acted as an omen-reader and diviner, so that he could hear from his mouth the intent of the gods. The methods of omen-reading varied: hepatoscopy (gazing at a liver), belomancy (divination by means of arrows, cf. Yechezkel 21:26), astrology (discerning signs in the heavens), ornithomancy (studying the movements of birds), and much, much more.
The Torah opposes all forms of omen-reading and divination, and completely forbids them. However, the Torah did not want to completely lock the door on this natural inclination in man’s heart. [Therefore, the Torah] gratified [this desire] by reducing it to the bare minimum – namely, [by legislating that] making an inquiry of God is permitted only to a leader of the people, and only on behalf of the community – and established a form which would not include any [violations] of omen-reading or divination.

This conception of the Urim v’Tumim follows in the footsteps of the Rambam’s (in)famous explanation of the avodas ha’korbanos (sacrificial Temple service). Rambam (Moreh ha’Nevuchim 3:32) maintains that Hashem would have “preferred” not to incorporate korbanos into Torah at all. However:

[since] the universal practice in those days, and the general mode of worship to which [the Israelites] were accustomed, consisted in sacrificing animals in those temples which contained certain idols, bowing down to them, and burning incense before them … Therefore, His wisdom and plan … did not require the discontinuation, abandonment, and abolition of all these forms of worship, for this would have been contrary to the nature of man, who clings to what he is accustomed … It is for this reason that Hashem allowed these kinds of service to continue. He transferred to His service that which had formerly served as a worship of created beings, and of things imaginary and unreal, and commanded us to serve Him in the same manner, namely, to build for Him a Temple … to offer sacrifices before Him … to bow down to Him, and to burn incense before Him … Through this Divine plan it was accomplished that the traces of avodah zarah were wiped out, and the great true principle of our religion – the Existence and Oneness of Hashem – was firmly established. [This was achieved] without repelling people or making them feel strange by discontinuing the types of service to which they were accustomed, which were all they knew.

The same is true, argues Cassuto, with regards to the Urim v’Tumim. In an ideal world, Bnei Yisrael would rely on their chochmah (wisdom) in decisions about war and other national affairs. Unfortunately, the primitive need to consult an oracle before making such decisions was so powerful that if Hashem hadn’t provided an outlet for them to engage in this form of inquiry, Bnei Yisrael would have sought it out in the prohibited practices of avodah zarah. For this reason, Hashem “begrudgingly” gave them the Urim v’Tumim.

The editors of the The Koren Tanakh of the Land of Israel: Exodus cite modern scholarship to corroborate Cassuto’s theory, as noted in their commentary on Shemos 28:30:

Mesopotamian peoples, including Sumerians, Akkadians, and Amorites, used oracles. Diviners, including the ones known by the title of baru, would read omens from sacrificial animal entrails. In Mesopotamia, the messages received from these divinations were in the form of a binary response: "yes" or "no" to questions, and "favorable" or "unfavorable" in regard to the outcome of specific events … In the Urim and Tumim, the messages came in the form of a binary response as well, but derived from a single higher source – coming from the one and only God.

Cassuto points to the Written Torah’s sparse treatment of this topic as literary evidence for his theory:

After the time of David, we don’t find any additional information about the use of the Urim v’Tumim, whether because the accounts of it happen to not have been passed down to us … or because Bnei Yisrael’s use of them in this manner of Divine inquiry didn’t last [beyond the Davidic monarchy]. Perhaps this second reason is the main reason. Ultimately, the permission to inquire of the judgment of the Urim v’Tumim was a sort of concession or acquiescence – [namely,] that the Torah temporarily tolerated [this in order to] satisfy in the most minimal way the people’s yearning. This is why the matter didn’t last. And it mentioned it [in the initial presentation in our parashah] only in passing, as a secondary purpose of the Choshen, since its primary and essential purpose was explained in the previous verse. Later on, when the spiritual development of the people of Israel made it possible to refrain from utilizing this allowance, the heads and leaders of the nation refrained from continuing its usage, and the Urim v’tumim remained as a revered and sanctified memorial of the earlier period, without any practical purpose.

Rambam holds that the oracular function of the Urim v’Tumim ceased in the Second Temple era because there was no longer ruach ha’kodesh. Abravanel holds that the Urim v’Tumim could no longer function once the Ten Tribes of Israel were exiled, and the Divine name written by Moshe which “powered” the Urim v’Tumim was hidden. In contrast, Cassuto maintains that the Israelites had “outgrown” the Urim v’Tumim, and that this was part of the Divine plan all along. To his mind, the yearning to consult the Urim v'Tumim in a more advanced age would be akin to favoring the outmoded and inefficient telegraph over the use of modern technology: it may have still come in handy at times, especially in emergencies, but it has long outlived its usefulness.

Although the Abravanel and Cassuto disagree on the extent to which the Urim v’Tumim were endorsed by Hashem, they both see this institution as an expression of Divine compassion. According to the Abravanel, Hashem gave us the Urim v’Tumim so that we’d have an emergency telegraph line directly to God when other methods of Divine communication were unavailable. According to Cassuto, Hashem made this temporary concession to human nature because the nation had not yet reached the level of maturity to do without it.

What do you think of the approach presented here? Do you have alternative answers to the Abravanel’s three questions, or at least my main question?

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