Tetzaveh

Parshat Tetzaveh, Exodus 27:20-30:10. תְּצַוֶּה

Urim and Thummim as a Metaphor for Science

By Alexander Poltorak Introduction In the first installment of this essay, “Collapsing the Wave Function of Urim and Thummim,”[1] we discussed the inherent duality of Urim and Thummim—the duality of human (High Priest) and the oracular device (Urim VeThummim). In this sequel, I want to step back and consider broader parallels between Urim and Thummim and science. The Urim and Thummim, embedded within the High Priest’s breastplate (ḥoshen), constitute the most enigmatic oracular tradition described in the Torah (Exodus 28:30; Numbers 27:21). While the Torah credits their use to Moses and Joshua in determining divine will in moments of crisis (Lev. 8:8; Num. 27:21; 1 Sam. 28:6), it never divulges the precise mechanism by which light (Urim) and perfection (Thummim) conveyed answers. Later Jewish sources—from the tannaitic Sifre Bamidbar (chap. 23) to medieval exegetes like Ibn Ezra—stress two points: first, Urim and [...]

Collapsing the Wave Function of Urim and Thummim

By Alexander Poltorak Dedicated to the refuah shaleimah (a complete and speedy recovery) of David ben Leah And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before G‑d; and Aaron shall bear the judgment of the children of Israel upon his heart before the G‑d continually. (Exodus 28:30) AbstractThe Urim and Thummim, sacred oracular devices embedded within the High Priest’s breastplate (Ḥoshen) in ancient Israel, represent one of the most enigmatic elements of biblical tradition. This essay explores their mystical function through an innovative framework that draws parallels with quantum mechanics. By examining rabbinic, Talmudic, and kabbalistic sources, I propose that the Urim and Thummim operated as a dynamic dyad with the High Priest, forming an interactive [...]

Sacrifices and incenses – fields and entanglement

At the end of the weekly portion, Tetzaveh, the Torah speaks of the burnt offerings (Heb. qorbanot) and the incense offerings (Heb. qetoret). The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, contrasts these two types of offerings by highlighting their symbolism. The Hebrew word for a burnt offering or sacrifice, qorban, is etymologically related to the word  qarov “close,” qiruv “to bring close” and qerovim “relatives,” as they all share the same root QRB “to be close.” Sacrificial offering (qorban) meant to bring a person who brought it close (qarov) to G‑d. The Hebrew word for incense offerings, qetoret, literally means “smoke," "the odor of sacrifice," or "incense.” However, Rabbi David Kimchi ("Radak") points out that the word qeturot means “connected” as it is etymologically related to the Aramaic word qeter “to bind” and [...]

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