You wrote in the Point by Point Outline
>>6) MISHNAH: THE GARMENTS OF THE KOHANIM
(b) Only when wearing his eight garments may the Urim ve'Tumim be consulted, and then only on behalf of the King, Av Beis Din and him whom the Tzibur requires.<<
The Velt says over a drush in the name of the Vilna Gaon that when Eli HaCohen saw Channah davening quietly he assumed her to be drunk. She answered that she is not drunk but Kosher. Eli HaCohen had looked at the Urim V'tumim and the letters for Shikurah lit up and Eli deciphered the letters as Shikurah. Channah told him that the correct reading is Kasherah.
If the urim v'tumim can "only be used on behalf of the King, Av Beis Din and him whom the Tzibur requires" why would Eli consult the urim v'tumim for an individual-Channah?
Thank you for your divrey Torah!
it says in today's daf (I think it was 71a) that the Kohen Gadol wouldn't ask the Urim Vetumim a question unless it's for a king, and Av Beis Din of something for the whole community. For example if they should go to war. How come when Channah came to the Beis Hamikdosh Eli the Kohen Gadol was allowed to ask the Urim Vetumim what Channah was doing?
This question was previously asked on our discussion list. The question and answer have been copied below.
Kollel Iyun Hadaf
From the Dafyomi Discussion List on Yoma 72-
Michoel Friedman asked:
When were the Urim v'Tumim used? For what matters were they consulted? It would seem that most often they were used in the context of battle--is there significance to that?
The Kollel replied:
You remark that they seem to have been consulted mainly in the context of battle. This is not surprising, as the Gemara in Berachos 3b. implies that they would not go to war without first consulting the Urim ve'Tumim.
There is a famous explanation of the Vilna Ga'on`, according to which Eli ha'Kohen consulted the Urim ve'Tumim about Chanah, whose lips he saw moving in prayer but no sound coming from her mouth. In response, the letters 'Kesheirah' or 'ke'Sarah' lit up (according to the Rambam, they would have protruded), but Eli misread the letters as 'Shikorah'. I am not sure in what capacity Eli consulted the Urim ve'Tumim for something so trivial, but in any event, it wasn't for war.
Regarding the capacity in which Eli HaKohen consulted the Urim ve'Tumim about Chanah, the G'ra himself provides the answer and an explanation.
In Kol Eliyahu #153 (Shmuel I) where the G'ra relates the cited incident, he first quotes the Ramban to Shemot 28:30, that there was another Efod, an Efod Bad, and then the G'ra continues and states that the restrictions to consult the Urim ve'Tumim enumerated in Yoma 71b do not apply to the Efod Bad.
The G'ra further explains that Eli HaKohen knew that Chanah was a righteous woman, and therefore her seemingly strange behavior puzzled him, prompting him to consult the Urim ve'Tumim (of the Efod Bad).
Thank you. The Vilna Gaon adds that many of the Bnei Nevi'im or Kohanim would wear an Efod Bad, which sometimes provided them with correct answers through Nevu'ah.