Some few exceptions, however, exist. Many of the Peyutem, above mentioned, claim a much earlier date, and are from the pen of some of the most holy men of the ancient race of Israel. These compositions will be found in the additional service of new year and day of atonement; also, those prayers called propitiatory—as the Selechous, recited previously to and during the penitential days. They have in all ages been admired for their beauty of diction, and sublimity of language, and are highly calculated to inspire the reader with profound awe and veneration, when addressing them to his creator.
It remains now only for the Hebrew language to become a primary object of study among all classes, so that they may learn to appreciate the beauty of God's own language, and thus to be prepared with devotion whenever engaged in prayer, either in private or in public. If such were the case, those who labor in the good cause would be fully repaid, when, by their exertions, they should succeed in awakening the dormant feelings of the negligent to such a duty of prayer as may be acceptable to the creator of mankind. Then will the intelligent mind become sensible of the excellence of the ancient and holy liturgy of the chosen people of God.
CHAPTER XI.[ToC]
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."