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 n.o.ble 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 a.s.sistance 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 p.r.o.nounces 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 pa.s.sage from the book of Judges.

"Now, after the death of Joshua, it came to pa.s.s 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 a.s.sured 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 a.s.signed for this.

FIRST.--Because the said _Ureem_ and _Thumeem_ were inst.i.tuted 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 princ.i.p.al 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.

CHAPTER XII.

Of the Mishna, or Oral Law.

The Pentateuch, or written law, was communicated by G.o.d to Moses, and by him to the people of Israel at different times, and adapted to the various seasons, places and circ.u.mstances during the forty years'

sojournment in the wilderness.

The mode adopted in instructing the Israelites in the wilderness in the divine law was as follows: Every pa.s.sage or chapter of the written law, whether historical or preceptive, was written by Moses, as received from G.o.d himself, which he placed before his council or senate, called, afterwards, Sanhedrin, as well as before the whole body of the people. This council consisted of seventy elders, or senators, the most learned and pious among the nation, of whom Moses was the president. Every chapter of the law was explained by Moses according to the oral tradition, which he received coeval with the written law. The agreement of these two was proved in such a way as to show that the oral law is the true and genuine spirit and sense of the Pentateuch; that they are so intimately and inseparably connected with each other as to be considered as one and indivisible.

Aaron, the high priest, was honored with the appointment of repeating, for the instruction of the people, all the learning taught by his brother Moses. Aaron was succeeded by his sons. Then came the elders who gathered together all the Israelites and placed them in their several academies for the study of the law. Every individual of Israel was permitted to make memoranda of the oral law, in order to a.s.sist the memory, for personal and private convenience, but the public instruction was taught orally. This oral tradition was transmitted from Moses down to the days of the celebrated Rabbi, Judah the Prince, son of the learned Simon the Just, about a hundred and fifty years after the destruction of the second temple. After the death of Moses, Joshua the son of Nun, his successor, taught the said law in his Sanhedrin, and delivered it to the elders who succeeded him; and in like manner the tradition of the Mishna was successively transferred from generation to generation, and was concluded by Rabbi Judah, above named, who flourished in the reign of the Emperor Antoninus, by whom he was honored with the t.i.tle of Prince, and invested with a supremacy of power for his office. It was generally believed in those days that there never rose up in Israel any man like unto him, in whom so much piety, wealth and glory were united.

It was in consequence of his extreme piety and devotion to spiritual purposes only, and divesting himself of all worldly cares and pleasures, that he was designated Rabbinu Hakodesh, or the Holy Rabbi.

This pious man, acting as president of the Sanhedrin, consulted his colleagues, who, perceiving the decline of literature, such as contained in the oral law at that period, and fearful of the consequences thereof to the nation at large, took into their serious consideration the necessity of adopting some plan by which such tradition should not be entirely forgotten. They saw and felt that the many sufferings and persecutions inflicted upon their co-religionists would ultimately be the cause of the loss of that knowledge which was so dear to them as G.o.d's own people. That it would be impossible for future generations to understand the practical part of the divine precepts as embodied in the Pentateuch. It was therefore with holy zeal that they judged it proper to collect and compile all the oral tradition explanatory of the written law and commit the same to writing, in order that it should be handed down to posterity. This is the same Mishna now in existence among the Jews at this day. It is written in short sentences and aphorisms, and generally considered to be in pure Hebrew, with some few exceptions. It contains full elucidations of the Pentateuch, as admitted by the most eminent Jewish doctors of all ages, who testify that without such elucidations the written law would have remained a sealed book to the world at large.

In the following chapter we shall treat of the Gemara, or Completion, usually called the Talmud, the same being a commentary on the Mishna.

For the present, we shall content ourselves by laying before our readers a succinct account of the contents of the Mishna.

The Mishna is divided into six general heads, called in Hebrew, Sedoreem, orders or cla.s.ses. The first is styled Zeroeem, which signifies _seeds_, and is subdivided into eleven sections.

FIRST--BEROCHOUT, OR BLESSINGS.--This section treats of the laws directing the order of prayers and thanksgivings for the produce of the earth, and for all other benefits conferred on man by the beneficent creator; with the consideration as to time and place when they are to be said or repeated.

SECOND--PYOH, OR CORNER.--This section treats of those laws which direct the leaving of the corner of the field, as the portion for the benefit of the poor, as commanded in the book of Leviticus.

THIRD--DEMAI, OR DOUBTFUL.--This treats of such things of which there exists some doubt, as to t.i.thes having been paid for them, the Israelites not being allowed to eat of anything until it had been t.i.thed.

FOURTH--TERUMOUS, OR OBLATIONS.--This section points out such things of which a portion was to be set apart as devoted to the use of the priests.

FIFTH--SHEVINGIS, OR SEVENTH.--This section explains the laws of the seventh year, called the Sabbatical year, during which period the land was to remain at rest, and lie fallow; and during which time all debts were remitted and obligations canceled.

SIXTH--KILLAYIM, OR MIXTURES.--This portion lays down the laws which prohibit the mixing or joining of things together of an opposite or different nature or species; as, the sowing of various kinds of seeds in one and the same spot of ground; or suffering cattle of different kinds to engender; or the grafting a scion of one species of plant on the stock of another of a different character.

SEVENTH--MANGSIRE REESHOUN, OR FIRST t.i.tHE. This section signifies the first t.i.thes, and treats of the laws of the said t.i.thes which shall be apportioned to the Levites.

EIGHTH--MANGSIRE SHYNEE, OR SECOND t.i.tHES. This treats of the laws of the second t.i.thes, which were to be taken up to Jerusalem, and there to be eaten, or to be redeemed, and the produce expended at Jerusalem in peace offerings.

FIFTH--CHALAH, LOAF, OR CAKE.--This section speaks of the laws relative to setting apart a cake of dough for the priests; of the description of dough the cake should be, and what kind of dough was prohibited from being used for the purpose.

TENTH--ORLAH, OR UNCIRc.u.mCISED.--This section explains the law touching the illegality of eating the fruit of any tree until the fifth year of its growth. As follows: During the first three years of its bearing fruit, it must not be eaten; the fourth year it was holy to the Lord; and on the fifth year, it was permitted to be eaten by the owner thereof.

ELEVENTH--BICKUREEM, OR FIRST RIPE FRUITS. This section treats of the manner in which the first ripe fruits were to be offered up in the holy temple at Jerusalem.

The second general head or cla.s.s is called _Seder Moed_, or order of festivals. It is so denominated because it treats of all those laws which were made concerning festivals and days of solemn observance.

This second cla.s.s is divided into twelve sections.

FIRST--SABBATH, OR REST.--This is so called because it treats of all the laws respecting the Sabbath. This division contains twenty-four chapters.

SECOND--EYRUVEEN, OR MIXTURES, OR a.s.sOCIATIONS.--This section shows in what manner food might be conveyed from house to house on the Sabbath day. All the inhabitants of the court or place in which the a.s.sociation was formed, were allowed so to do. It also explains the rules laid down for any journey to be made on the Sabbath.

THIRD--PESOCHIM, OR Pa.s.sOVER.--This portion treats of all the laws, customs, and ceremonies, to be observed at the offering up of the paschal lamb on the eve of the festival of Pa.s.sover.

FOURTH--SHEKOLEEM, OR SHEKELS.--This treats of the half shekels, which every Israelite, whether rich or poor, was bound to pay every year towards defraying the expenses of the daily sacrifices offered up on the altar in Jerusalem.

FIFTH--YOUMOH, OR DAY.--This section treats of the great and solemn day of atonement; pointing out the ceremonies of the day, and the duties of the high priest on that holy occasion. It also speaks of the sacrifices which were to be offered up as expiations for the sins of the people.

SIXTH--SUCCOH, OR TABERNACLE.--This portion treats of the feast of tabernacles. It points out in what manner the tabernacle should be built; the use of the palm tree, the citron, the myrtle, and the willow of the brook, which were ordered to be taken and used on the said festival.

SEVENTH--YOUM TOUV, OR FESTIVAL.--It is called, also, Bytsoh, or Egg, being the word with which it commences. This section contains the laws and regulations for the due observance of the festivals of the Lord.

It points out what work may, or may not, be lawfully done on any of the festivals which are called holy days of convocation, on which all manual labor or traffic is prohibited.

EIGHTH--ROUSH HASHONO, OR NEW YEAR.--This treats of the laws and solemnities of the sacred day of the new year; such as the sounding of the _shouphar_ or _cornet_; of the prayers and regular service of that holy occasion. It describes, also, the ceremony for the observance at the appearance of the new moon, by which all the holy days were regulated by the Sanhedrin during the existence of the second temple.

NINTH--TANGANEES, OR FAST.--This division treats of the different fasts held throughout the year, and the manner in which they are to be observed by every Israelite. These fasts are held on different occasions for various reasons, and purposes; such as days of repentance, humiliation, and of calamity and misfortune which befel the nation in the several ages of persecution.

TENTH--MEGILLOH, OR ROLL OF THE BOOK OF ESTHER.--This section treats of the feast of Purim, and directs how the roll shall be written and read on this festival. It speaks of many other rules and regulations to be observed on this feast, which commemorates the miraculous deliverance of the Jewish people from the hands of the wicked Haman, who contemplated the destruction of the whole nation. It also treats of the laws concerning the synagogue, and the reading of the holy law on the several days of solemn and religious observance throughout the year.

ELEVENTH--MOED KOTON, OR LESSER FESTIVALS. This treats of such work as may or may not be done during the middle days of the pa.s.sover and tabernacle holidays. It is, therefore, called Moed Koton, as the middle days of the said festivals are considered less holy than the first and last two days. It contains, also, the laws regulating the conduct of mourners.