CHAPTER XI.

Of the Ureem and Thumeem.

"And thou shalt put in the breast-plate of judgment the Ureem and Thumeem." Exodus, 28, 30. What the Ureem and Thumeem were is not distinctly explained in the bible.

That they were not the twelve precious stones contained in the breast-plate, as some have erroneously imagined, is quite clear; for we do not find that God directed Moses to make the Ureem and Thumeem, as he did when he said, "And thou shalt make the breast-plate," &c., &c.

It is plain from the text itself, that they were something in addition to the breast-plate, and put therein, after it was finished, by Moses himself; and therefore God says, "And thou shalt put into the breast-plate of judgment the Ureem and Thumeem."

From this fact, it is evident that there was something additional placed in the breast-plate by Moses; and for this reason, it is supposed that it was made double, that it might the more conveniently hold them. It now remains to inquire what the Ureem and Thumeem in reality were, and what the particular use of them. As to the former, there are various opinions among the learned. Many celebrated Christian divines have ventured many erroneous definitions on the subject. According to the opinions of the most erudite and pious Hebrew doctors and rabbins, the following appears to be the most reasonable view of the case.

It was, say the rabbins, the Tetragrammaton, or ineffable name of the Deity, which Moses was commanded to place in the breast-plate, and was consecrated to holy purposes. It was vested with divine power to give an oracular reply from God to any counsel being asked of him by the high priest, during the time in which he wore it. Now, as the answer came immediately from God, it was therefore properly designated "asking counsel of God." As to the Ureem and Thumeem, it was especially to ask counsel of God on such momentous occasions only, in relation to the Jewish nation.

In the Mishna of _Yoomah_ are explained three express conditions necessary to be observed in the asking of counsel by the Ureem and Thumeem.

FIRST.--Concerning the person inquiring. He must not be a private person. He must be either the king, the president of the Sanhedrin, who presided over the whole nation, the general of the army, or some other noble prince, or governor in Israel.

SECOND.--Concerning the nature of the question. It must not be respecting the affairs of private persons; but such only as relate to the public interest of the whole nation, either of church or state.

THIRD.--Concerning the person who presents the question. He must be the high priest, clothed in his pontifical robes, and his breast-plate with the Ureem and Thumeem.

The learned Maimonides observes in his celebrated work, "Moreh Nevoocheem," or a "_guide to the perplexed_," part second, chapter forty-five, that the Ureem and Thumeem was a degree of the divine inspiration. Speaking of the different degrees or orders of prophecy, he says: "And thus every high priest who inquired by the Ureem and Thumeem was of this order, as already mentioned."

The divine presence rested on him, and he spoke by the holy spirit, that is, he delivered his answers with the assistance of the holy inspiration. According to this opinion, it was but one degree below the spirit of prophecy. All the learned and eminent men among the Jews say, that the manner of asking counsel, and receiving the answer thereto, was as follows.

The person who inquired did not make the request in an audible tone; but in such a way as one who is at his devotion pronounces the words, sufficiently loud to be heard by none but himself.

The question being made, the priest looked into the breast-plate, and on perceiving some letters on the stone of the same glistening, he, by combining them together, obtained the answer. We shall best exemplify the foregoing by the following passage from the book of Judges.

"Now, after the death of Joshua, it came to pass that the children of Israel asked the Lord, saying, who shall go up for us against the Canaanites first, to fight against them." The reply was: "_Yehuda Yangaleh_" or "Judah shall go up;" for as soon as the question was propounded, the priest looked into the breast-plate, and seeing the name of Judah appear prominent, he was assured that Judah was the tribe. The priest looked again, and beheld the _Yod_ shine, the _Ngain_ from the name of _Simeon_; then the Lamed from another name, and the _Heh_ from another; these four letters being put together made the word "_Yangaleh_" which signifies, "_He shall go up_." When the priest found that no more letters glistened, he knew immediately that the answer was completed. Hence the reason why they are called _Ureem_, which signifies _Light_, from the shining of the letters; and _Thumeem_, or perfection, as the answer was thus complete and perfected.

This fact distinguished the Jewish oracles from the pretended heathen oracles, which were always delivered in an enigmatical and ambiguous manner. The Jewish oracles were always clear and explicit, never falling short of perfection, either in the manifestation or the certainty of the truth thereof.

During the existence of the second temple, the Ureem and Thumeem were not consulted; for when the ark and coverlid, the cherubim and the two tables of stone, disappeared at the destruction of the first temple, the breast-plate with the _Ureem_ and _Thumeem_ shared the same fate. Notwithstanding that on the return of the Jews to Jerusalem, they had the pontifical robes, with the breast-plate with four rows of stones, engraved with the names of the tribes of Israel; yet no question was ever asked, and consequently no communication ever received from the _Ureem_ and _Thumeem_. Two reasons are assigned for this.

FIRST.--Because the said _Ureem_ and _Thumeem_ were instituted to ask counsel of the Lord of such things which concerned _all_ the tribes of Israel, and the common interest of the whole nation. Now, there being at that time the tribes of Judah and Benjamin only, these oracles could not _be_ consulted, the common interest of the nation having then ceased.

SECONDLY--And possibly the principal reason, was, that the _Tetragrammaton_, or ineffable name of the Deity, which Moses put between the folds of the breast-plate, was wanting. This being the most important part, and the very essence of the whole--when the cause ceased, the effect also ceased.