The seven-branched lamp, which once stood in the Temple of Jerusalem; one of the most enduring symbols in Judaism. The menorah served as an accessory to the Jewish altar even during the wanderings in the desert; to this day it demonstrates the continuity of the traditions of the Jewish people from Moses to the present day. In the Torah, the Lord explains in great detail how to make a menorah and how to light it. According to the midrashim, the explanations seemed too complicated to Moses, and then the Lord himself created a menorah for him.
The menorah has seven branches decorated with golden almond flowers. The fire of the menorah is the fire of the purest olive oil. In Solomon's Temple (as later tradition claims), the original menorah was lit daily by the high priest, and ten other menorahs stood next to it, performing a decorative function. When the Babylonians destroyed the First Temple, all the golden menorahs were broken; however, legend suggests that the original menorah was hidden and preserved in exile. During the Maccabean rebellion, Antiochus removed the menorah from the Temple, but Judas Maccabee made a new one. The stand of this menorah resembled the foundation of the temple of Apollo.
After the destruction of the Second Temple, the menorah was taken to Rome and installed in the Temple of Peace built by Vespasian. There are stories that the menorah was then taken to Constantinople or returned to Jerusalem; but her final fate is unknown. In honor of the victory over Israel, a triumphal arch was erected in Rome, inside of which it was depicted how defeated and enslaved Jews brought a menorah. According to scientists, the double octagonal stand of this menorah indicates that Titus did not capture the original menorah, which stood on three legs, but only one of the decorative lamps. To this day, Jews avoid passing under this arch, symbolizing exile, tragedy and defeat.
After the destruction of the temple, the menorah became the main emblem of Jewish survival and the persistence of their traditions. According to the Talmud, the menorah cannot be copied in its entirety; therefore, later copies lack some details mentioned in the Bible. In ancient times, the menorah was often depicted on mosaics and frescoes of synagogues, on graves, on vessels, lamps, amulets, seals and rings. In the Middle Ages, the menorah became a popular motif in book illustrations and covers.
In our time, the menorah is an important element of synagogue art; in particular, it can be seen on stained glass windows, arks and Torah cases, and also as an architectural detail. The State of Israel has chosen the menorah as its emblem; she is depicted on seals, coins and souvenirs. A large sculptural menorah by Benno Elkan stands in front of the Knesset building in Jerusalem. She is a symbol of the rebirth of the Jewish people after many years of exile and deprivation. Botanists believe the menorah's shape was inspired by a plant called "moriah" (salvia palaestinae), which is native to Israel and the Sinai Desert. Dried on a flat surface, it bears a striking resemblance to a menorah, which also has six branches and a central trunk.
There are many interpretations of the mystical meaning of the menorah, especially its seven branches. In ancient times it was believed that the heavens consisted of seven planets and seven spheres. The Hellenistic Jewish philosopher Philo believed that the menorah symbolizes the seven planets, which are the highest objects accessible to human perception. He also argued that the gold from which the menorah is made and its light symbolize the divine light, or Logos. Additionally, the seven branches of the menorah were believed to represent the seven days of Creation. The menorah is also compared to the Tree of Life because it resembles a tree. Some see the menorah as an upside-down tree, rooted in the heavens. If the branches of the menorah are bent, then from above it will look like the Star of David.
Kabbalists considered the menorah to be the main symbol of the Tree of Sephiroth (divine emanations). The central trunk symbolizes Tiphareth - Splendor, the Central Line, the Source of Abundance, flowing into the six other sephiroth. The oil symbolizes the inner soul of the Sephiroth, which flows from Ein Soph - the Eternal Source. The 15th century mystics called Psalm 67 the “Psalm of the Menorah.” According to tradition, it was engraved in the shape of a menorah on the shield of David, and is often reproduced in this form on the amulets and prayer books of the Jews of the Mediterranean. In practical Kabbalah, the menorah serves as a weapon against demons. Hasidic tradition states that the shape of the menorah imitates the six-winged angel, "seraphim", whose name comes from the Hebrew word for fire. The Lord allegedly showed Moses the image of the Mount Seraphim and ordered him to recreate it by earthly means.
The Hanukkah menorah, which has nine arms, resembles the Temple one, but has a completely different origin and most often serves not as a lamp, but as a candlestick. The eight horns symbolize a miracle that occurred during the time of Judas Maccabee, when a one-day supply of consecrated oil found in the desecrated Temple was enough for eight days of continuous burning of the menorah. The ninth light serves to light the other eight. In the old days, the Hanukkah menorah hung to the left of the front door, opposite the mezuzah, as a sign of public testimony of the miracle. When such witnessing became unsafe, Jewish law dictated that the menorah should only be lit indoors. For many centuries, the Hanukkah menorah was a straight row of oil horns or candlesticks mounted on a plate that allowed it to be hung on a wall or door. In the Middle Ages, copies of the seven-armed menorah appeared in synagogues, which were lit for the benefit of the poor and strangers who were unable to light their own menorah on the day of Hanukkah. It was these standing menorahs, complete with two arms, that became the model for modern home menorahs lit on Hanukkah. In addition to the miracle that happened in ancient times, Hanukkah menorahs often depict other subjects and characters. This is the Lion of Judah; the Jewish people and Judas Maccabee; Judith, whose story has parallels with the miracle of Hanukkah; eagles, deer and other animals; and many other motifs from the Bible, history and arts and crafts. The only mandatory requirement of the ritual is that the eight side horns must be in one line, but the lights must not merge into one.
The Bible speaks of the menorah, or lampstand, on three levels: in the Torah, in the Prophets, and in the New Testament. Moses commanded that a golden seven-branched candlestick be built and placed in the Holy Tabernacle (Exodus 25:31-40).
The priests were required to care for the lamp, but we do not see specific teachings about the spiritual significance of the menorah. And when there is no clear explanation for something in the Torah - like the Feast of Trumpets, for example - this is often because it can only be understood in the light of the New Testament.
In the Hanukkah story, the Jews, led by Yehuda Maccabi and his small army, defeat the king of Syria, Antiochus Epiphanes. It was truly a miracle that such a tiny army of Jews could defeat the overwhelming Syrian forces.
Antiochus Epiphanes, who sacked Jerusalem in 168 BC, desecrated the Temple by sacrificing a pig on the altar, erected an altar to the god Jupiter, banned Temple worship (sacrifices), banned circumcision on pain of death, sold thousands of Jews into slavery, exterminated all copies of the Scriptures that he could find, killed everyone who dared to hide the scrolls of the Scriptures, and resorted to every conceivable and unimaginable torture to force the Jews to renounce their faith.
Menorah
After the victory of the Jews, the Temple, including the menorah, was restored by the Maccabees, celebrating the new holiday of Hanukkah (which translated means “sanctification”). The lamp for Hanukkah is called Hanukkah in Hebrew. He has nine candles, which commemorate the eight days that the Temple menorah continued to burn despite there being only enough oil for one day (according to tradition), and one additional candle, called a shamash, which is used to light the others. Although most American Jews call it a “menorah,” it is not an exact replica of the menorah in the Tabernacle. However, such a lamp should clearly represent the Temple menorah in the religious Jewish tradition, in memory of the miracle that occurred with the seven-branched menorah during the dedication of the Temple.
Restoration sign
On the second level, the prophet Zechariah received a vision of a mysterious menorah with two olive trees, each on its own side. This symbolized that the Lord was restoring Zion and the Temple by the power of His mercy and Spirit (Zechariah 4:1-10). This vision became the basis for the official symbol and seal of the modern State of Israel.
Body of the Messiah
The third level is found in the book of Revelation, in which John describes a supernatural vision of Yeshua in glory, standing in the midst of seven lit lamps. It is most likely, if we are going to be consistent with Scripture, that the menorah that John saw was a seven-branched one, or that it was seven menorahs with 49 candles in total. The word for “lamp” in the Hebrew Scriptures is almost always “menorah,” a seven-branched lampstand. In the Greek translation of the Old Testament, the same Greek word is used for "menorah" as for "lampstand" in the book of Revelation in John. In the Hebrew New Testament, "lampstand" is translated "menorah." In addition, the menorah (or menorahs) in Revelation are also made of gold, according to what the Almighty said to Moses (Exodus 25).
Each branch of the menorah (or each menorah) represents the seven churches or communities of Asia Minor (Revelation 1:12, 20), which symbolize all the types and directions that make up the world Ecclesia, or body of believers. And let us not forget—what was in the Temple was but a shadow of the heavenly reality (Hebrews 8:5). The menorah represents a worldwide community of believers.
Just as the lamp of Moses finds expression in the Jewish religious tradition, Zechariah's prophetic vision is expressed in modern Zionism, and John's vision depicts people from every people, tongue, and nation being glorified by the power of God.
Unity brings God's fire
We know that the menorah in the Temple had to be built according to the instructions God gave to Moses. (“See that you make them according to the pattern that was shown to you on the mountain.” (Exodus 25:40). So if the seven-branched menorah of John's vision represents the united body of believers, then fire must also have a meaning.
Without a menorah there will be no fire, and there certainly will be no collected, directed and focused fire. Once the menorah has been built, it can be lit. Likewise, when believers gathered on Shavuot (Pentecost) in unity - with one purpose and purpose, waiting for the Holy Spirit - they became this spiritual menorah that could be lit and the Spirit descended in tongues of fire. In fact, the image of the 120 with tongues of fire above them is the image of one menorah with many branches. Every branch is lit, doing God's will.
When the menorah was in its place - just as Yeshua said (“But stay in the city of Jerusalem until you are endowed with power from on high.” (Gospel of Luke 24:49)— the fire of the Holy Spirit was able not only to descend on her, but also to act through every believer. The result was that three thousand men, not counting women and children, were born again on that very day.
The lesson is that just like the menorah, the Body of the Messiah must be built according to heaven's plan. Yeshua tells us in John 17 about His deep desire for unity among believers. Only when the body is in unity can the Spirit move as He wants (Acts 2). Gossip, slander, disagreement, jealousy - such things can hinder the genuine fire of God.
Only a servant can light the candles
It is interesting that, according to Jewish tradition, there is one special candle, the shamash, which leaves Its special place above other candles, descends and shares its light with those not yet lit. Shamash is translated as "servant". And only when the shamash shares light with other candles, He returns to His place, thereby, again, being above the other candles. Inexplicable to most religious Jews, but becomes very clear after reading Philippians:
6. He, being the image of God, did not consider it robbery to be equal with God;
7. But he humbled himself, taking on the form of a slave (servant, shamash!), becoming in the likeness of men and becoming in appearance like a man;
8. He humbled himself, becoming obedient even to the point of death, even death on the cross.
9 Therefore God has highly exalted Him and given Him the name that is above every name,
10. That at the name of Jesus every knee should bow, in heaven and on earth and under the earth...
(Philippians 2:6-10)
Shine your light!
Another. According to Jewish tradition, we take a lit Hanukkiah and place it in a window, proclaiming the Chanukah miracle to all who see it. Did Yeshua mean this (although the tradition appeared later) when He said: “You are the light of the world. A city standing on top of a mountain cannot hide. And having lit a candle, they do not put it under a bushel, but on a lampstand, and it gives light to everyone in the house. So let your light shine before people, so that they may see your good deeds and glorify your Father in heaven.”(Holy Gospel of Matthew 5:14-16)?
Or: “I am the light of the world; Whoever follows Me will not walk in darkness, but will have the light of life.” (Holy Gospel of John 8:12)?
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You may also find it interesting that Yeshua himself celebrated Hanukkah. John 10:22 tells us that He was in Jerusalem for the Feast of Renewal (Hanukkah). What's the lesson?
1. Pursue unity (Philippians 1:7)
2. Wait for the Holy Spirit (Acts 2:1-4)
3. Letting your light shine (Matthew 5:14-16)
(Hebrew - lamp) - one of the most ancient symbols of Judaism, a metal candlestick with seven clay or glass lamps. The shape of the menorah goes back to the seven-branched candelabrum described in the Bible, personifying the seven churches of Asia Minor and symbolizing the seven planets and seven days of Creation. For example, the Jewish philosopher Philo believed that the menorah symbolizes the seven planets, which are the highest objects accessible to human perception. He argued that the gold from which the menorah is made and its light symbolize the Divine light, or logos. In addition, the menorah is identified with Solomon's temple. After the destruction of the Second Temple by Emperor Titus in 70, the menorah became a symbol of survival and continuity of traditions of the Jewish nation. Currently, it is the emblem of Israel, depicted on seals and coins. A large sculptural menorah by Benno Elkan stands in front of the Knesset building in Jerusalem, symbolizing the rebirth of the Jewish people after years of exile and hardship. The menorah is often compared to an upside-down tree of life rooted in heaven. Thus, Kabbalists consider it a symbol of the Sephiroth tree - the totality of the ten divine emanations of the world - where the seven horns represent the seven lower Sephiroth, the trunk - the Sephira Tiphereth (Hebrew "beauty"), and the oil - an inexhaustible source of grace (Ain Soph), eternally pouring into lower worlds. In practical Kabbalah, the menorah serves as a weapon against demons. If the branches of the menorah are bent, it will look like a Star of David from above. Hasidim compare the menorah to a six-winged seraphim, whose name comes from the Hebrew word for fire. The Lord allegedly showed Moses the image of the seraphim and ordered him to recreate it by earthly means. The rules for making and using the menorah are described in detail in the 29th chapter of Exodus. The legendary menorah, given by God to Moses during his wanderings in the desert, had a tripod base, but the Talmud forbids copying it in any detail. After the destruction of the Jerusalem Temple, it disappeared, and since then, approximate copies of it, standing on round or hexagonal stands, have been used in ritual. Botanists believe the menorah's shape was inspired by a plant called "moriah," which is native to Israel and the Sinai Desert and, when dried on a flat surface, resembles a menorah. According to a later tradition, in Solomon's temple the original menorah was lit by the high priest, and ten others stood nearby, performing a decorative function. When the Babylonians destroyed the First Temple, all the golden menorahs were broken. However, according to legend, the original menorah was hidden and preserved in exile. After the destruction of the Second Temple, the menorah was taken to Rome and installed in the Temple of Peace built by Vespasian. She was later taken to Constantinople or Jerusalem, where she disappeared under unclear circumstances. In ancient times, the menorah was often depicted on mosaics and frescoes of synagogues, on graves, vessels, lamps, amulets, seals and rings. In the Middle Ages, the menorah became a popular motif in book illustrations and covers. In modern times, the menorah is an important element of synagogue art: it can be seen on stained glass windows, arks and Torah cases, and also as an architectural detail. The Hanukkah menorah with nine horns looks similar to the temple one, but has a different origin. The eight arms of the candlestick symbolize a miracle that occurred during the time of Judas Maccabee, when a day's supply of sacred oil found in the desecrated temple was enough for eight days of continuous burning. The ninth light serves to light the other eight. In the old days, the Hanukkah menorah hung to the left of the front door, opposite the mezuzah, as a sign of public testimony of the miracle. When such testimony became unsafe, Jewish law dictated that the menorah should only be lit indoors. In the Middle Ages, replicas of the seven-armed menorah appeared in synagogues, which were lit for the benefit of the poor and strangers who were unable to light their own lamp on the day of Hanukkah. It was these standing menorahs, complemented by two horns, that became the model for modern home menorahs. The strictly enforced requirement remained that the eight side horns should be in line, but their lights should not merge. Source: Apollo. Fine and decorative arts. Architecture: Terminological dictionary. M., 1997; Hall J. Dictionary of plots and symbols in art. M., 1999; Sheinina E. Ya. Encyclopedia of mystical terms. M., 1998; Encyclopedia of symbols, signs, emblems. M., 1999.
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[Hebrew] - among the Jews: a candlestick for seven candles. Originally served for liturgical purposes.
Menorah, or minor (Hebrew - lamp) - one of the most ancient symbols of Judaism, a metal candlestick with seven clay or glass lamps. The shape of the menorah goes back to the seven-branched candelabrum described in the Bible, personifying the seven churches of Asia Minor and symbolizing the seven planets and seven days of Creation. For example, the Jewish philosopher Philo believed that the menorah symbolizes the seven planets, which are the highest objects accessible to human perception. He argued that the gold from which the menorah is made and its light symbolize the Divine light, or logos.
In addition, the menorah is identified with Solomon's temple. After the destruction of the Second Temple by Emperor Titus in 70, the menorah became a symbol of survival and continuity of traditions of the Jewish nation. Currently, it is the emblem of Israel, depicted on seals and coins. A large sculptural menorah by Benno Elkan stands in front of the Knesset building in Jerusalem, symbolizing the rebirth of the Jewish people after years of exile and hardship.
The menorah is often compared to an upside-down tree of life rooted in heaven. Thus, Kabbalists consider it a symbol of the tree of Sephiroth - the totality of the ten divine emanations of the world - where the seven horns represent the seven lower Sephiroth, the trunk - Sephira Tiffereth (Hebrew "beauty"), and the oil - an inexhaustible source of grace (Ain Soph), eternally pouring into the lower ones. worlds. In practical Kabbalah, the menorah serves as a weapon against demons. If the branches of the menorah are bent, it will look like a Star of David from above. Hasidim compare the menorah to a six-winged seraphim, whose name comes from the Hebrew word for fire. The Lord allegedly showed Moses the image of the seraphim and ordered him to recreate it by earthly means.
The rules for making and using the menorah are described in detail in the 29th chapter of Exodus. The legendary menorah, given by God to Moses during his wanderings in the desert, had a tripod base, but the Talmud forbids copying it in any detail. After the destruction of the Jerusalem Temple, it disappeared, and since then, approximate copies of it, standing on round or hexagonal stands, have been used in ritual. Botanists believe the menorah's shape was inspired by a plant called "moriah," which is native to Israel and the Sinai Desert and, when dried on a flat surface, resembles a menorah.
According to a later tradition, in Solomon's temple the original menorah was lit by the high priest, and ten others stood nearby, performing a decorative function. When the Babylonians destroyed the First Temple, all the golden menorahs were broken. However, according to legend, the original menorah was hidden and preserved in exile. After the destruction of the Second Temple, the menorah was taken to Rome and installed in the Temple of Peace built by Vespasian. She was later taken to Constantinople or Jerusalem, where she disappeared under unclear circumstances.
In ancient times, the menorah was often depicted on mosaics and frescoes of synagogues, on graves, vessels, lamps, amulets, seals and rings. In the Middle Ages, the menorah became a popular motif in book illustrations and covers. In modern times, the menorah is an important element of synagogue art: it can be seen on stained glass windows, arks and Torah cases, and also as an architectural detail.
The Hanukkah menorah with nine horns looks similar to the temple one, but has a different origin. The eight arms of the candlestick symbolize a miracle that occurred during the time of Judas Maccabee, when a day's supply of sacred oil found in the desecrated temple was enough for eight days of continuous burning. The ninth light serves to light the other eight. In the old days, the Hanukkah menorah hung to the left of the front door, opposite the mezuzah, as a sign of public testimony of the miracle. When such testimony became unsafe, Jewish law dictated that the menorah should only be lit indoors.
In the Middle Ages, replicas of the seven-armed menorah appeared in synagogues, which were lit for the benefit of the poor and strangers who were unable to light their own lamp on the day of Hanukkah. It was these standing menorahs, complemented by two horns, that became the model for modern home menorahs. The strictly enforced requirement remained that the eight side horns should be in line, but their lights should not merge.
The central element of Hanukkah discourse is the menorah, the temple lamp, which, according to the Talmud, burned for eight days, although it was supposed to have enough oil for only a day. Therefore, pre-Hanukkah facts will be about the menorah.
1. The commandment to make a special golden lamp for the tabernacle is given in the book of Exodus (Shemot): “And you shall make a lamp of pure gold; a beaten lamp shall be made; the thigh thereof, and the stem thereof, and the cups thereof, and the ovaries thereof, and the flowers thereof shall be of it. And six branches [shall] come out of its sides: three branches of a lampstand from one side of it, and three branches of a lampstand from the other side of it. Three almond-shaped calyxes on one branch, ovary and flower; and three almond-shaped cups on the other branch, an ovary and a flower. So on the six branches coming out of the lamp. And on the lamp itself there are four almond-shaped cups, its ovaries and its flowers. An ovary under two of its branches, and [another] ovary under two of its branches, and [another] ovary under two of its branches, at the six branches coming out of the lampstand. Their ovaries and their branches must be from the same, it is all of the same coinage, from pure gold. And thou shalt make seven lamps thereof, and he shall light his lamps, that he may light his face. And the tongs for it, and the scoops for it, are made of pure gold. Let them make it out of a talent of pure gold, with all these accessories” (Exodus 25:31-39).
High Priest Aaron lights the menorah. Medieval miniature
According to legend, God showed Moses a sample so that the craftsmen, when making a copy, would not make a mistake. And the honor of lighting the menorah was entrusted personally to the high priest.
2. There are many versions in Jewish literature explaining what the temple menorah symbolized. The most original interpretation was proposed by Don Isaac Abrabanel, a philosopher and politician of the second half of the 15th century. In his opinion, the menorah stands for the seven liberal arts that were part of the curriculum of European universities: “The menorah symbolizes the second type of reward - a spiritual reward, for it is said: “The soul of a man is the lamp of the Lord...” (Mishlei 20:27) And its seven candles represented the seven sciences rooted in the Divine Torah." However, we have already written about this.
Menorah. Mosaic from the synagogue in Tiberias, 5th century AD.
3. Having built the Temple in Jerusalem, Solomon moved Moses’ menorah there, and placed ten more golden lampstands nearby. There it stood until the Babylonian conquest, and then went to one of the commanders of King Nebuchadnezzar: “And dishes, and tongs, and bowls, and cauldrons, and lamps, and incense, and mugs, whatever was gold was gold, and whatever was silver was silver , the captain of the guard took it" (Jeremiah 52:19).
70 years later, having allowed the Jews to return to their homeland and restore the Temple, the Persian king Cyrus returned the surviving sacred vessels to them, but the menorah was not among them (I Ezra 1:7-11) - apparently, it was broken, melted down or lost. However, many Jews console themselves with the legend that shortly before the destruction of the Temple, the prophet Jeremiah hid the menorah in a secret place known only to him, and at the end of time it will certainly be found.
4. The Prophet Zechariah, who lived during the era of the return of the Jews from Babylon, in one vision saw “a lamp all made of gold, and a cup of oil on top of it, and seven lamps on it, and seven tubes for the lamps that were on top of it; and two olive trees thereon, one on the right side of the cup, the other on the left side thereof,” that is, the menorah. Since Zechariah lived in an era of decline in prophecy, he was unable to independently interpret the vision and turned to an angel for clarification. And he heard in response: “This is the word of the Lord to Zerubbabel, saying: “Not by might or by might, but by My Spirit,” says the Lord of Hosts” (Zechariah 4:2-3, 4:6). And indeed, despite the protests and denunciations of the surrounding tribes, the return of the Jews to Zion was more or less peaceful.
Rambam's manuscript depicting a menorah
5. Since the Second Temple era, the menorah has become a national Jewish symbol. Archaeologists find her image on coins, sundials, mosaic floors and walls of houses and synagogues, and tombstones. In the latter case, the menorah was often depicted as a flowering plant with intertwined branches. Perhaps this is an allusion to the midrash, according to which the temple's seven-branched candlestick symbolized the tree of life.
6. In almost all images that have reached us, the branches of the menorah are curved. However, according to some Orthodox Jews (primarily Lubavitcher Hasidim), the temple seven-branched candlestick was not at all like that, but with straight branches, as in one of the Rambam’s manuscripts. As for the surviving images, then, in their opinion, in them we see irregular bees and some other lamps.
7. The golden menorah made for the Second Temple, along with other temple utensils, was captured by the troops of Antiochus Epiphanes, retreating through Jerusalem after defeat in the war with Egypt:
“After the defeat of Egypt, Antiochus returned in the one hundred and forty-third year and went against Israel, and entered Jerusalem with a strong army; He entered into the sanctuary with arrogance and took the golden altar, the lampstand and all the vessels thereof, and the table of offerings, and the libations, and the cups, and the golden censers, and the veil, and the crowns, and the gold ornament that was outside the temple, and he stole everything" (I Macc 1:20-22).
8. Therefore, after the liberation of Jerusalem and the Temple, the Jewish rebels had to make a new lamp. According to Josephus, it was made of gold. However, the Talmud states that the new menorah was originally made of iron, and only later was it replaced first by silver and then by gold (Avoda Zara 43-a).
9. When it comes to the menorah in the Second Temple, everyone naturally remembers the “miracle of oil”: after expelling the Greeks from Jerusalem, the Hasmoneans found only one small jar of undefiled oil, which would have been enough for only a day, but which, nevertheless, it burned for eight whole days. Unfortunately, for the first time this miracle is mentioned only by the Babylonian Talmud. Not in any of the earlier sources - the books of Maccabees, the works of Josephus, etc. - there is not a word about this. Skeptics conclude that in fact there was no miracle, but pious people conclude that the Jews simply had no reason to remember it.
10. Today in Israel there are several Maccabi football clubs named after the main character of Hanukkah. However, for some reason, the image of a menorah appears on the emblem of another club - Jerusalem's Beitar.
11. The famous Arch of Titus in Rome depicts warriors carrying, among other trophies, a huge lamp. Most researchers believe that this is a menorah from the Temple of Jerusalem.
By the way, it is worth noting that, contrary to popular belief, this arch is not a triumphal one, but a memorial one: it was erected by Emperor Domitian in memory of his dear brother Titus. But the triumphal arch of Titus himself did not survive - it was dismantled for building materials in the 13th century.
Arch of Titus (detail)
As already mentioned, some rabbis insisted that what was depicted on the arch was not a menorah at all. However, the Israeli government did not listen to this opinion, and the lamp from the arch became the state emblem.
12. However, the menorah became the official emblem even before the creation of the State of Israel. During the First World War, on the initiative of Vladimir Jabotinsky, the Jewish Legion was formed as part of the British army, which took part in the battles in Palestine. In 1919, the Jewish Legion was renamed the First Judeans, and it received an emblem - a seven-branched candlestick with the inscription in Hebrew "Kadima" ("Forward"). However, the regiment was soon disbanded.
13. And even earlier, the menorah was chosen by the Freemasons as their symbol. More precisely, the Jewish Freemasons are the first Jewish lodge “B’nai B’rith”, founded in 1843, the members of which, according to the charter, can only be Jews. According to the creators of the lodge, the menorah symbolized the light that Jewish Freemasons were going to bring to people.
14. But let's return to the menorah of the Second Temple era. According to Procopius of Caesarea, the menorah, along with other Roman treasures, was captured by the Vandal king Geiseric, who plundered the Eternal City in 455. Having defeated the Vandals in 534, the Byzantine commander Belisarius delivered to Constantinople “Jewish treasures, which, along with many other things, after the capture of Jerusalem, Titus, the son of Vespasian, brought to Rome.” Perhaps there was a menorah among them. However, these treasures did not stay in the capital of Byzantium:
Seeing them, some Jew, turning to one of the relatives of the basileus, said: It seems to me that these things should not be placed in the royal palace of Byzantium. They are not supposed to be in any other place than where the Jewish king Solomon placed them many centuries ago. Therefore, Gizeric captured the kingdom of the Romans, and now the Roman army took possession of the country of the Vandals. This was reported to the basileus; Having heard about this, he was afraid and hastily sent all these things to Christian churches in Jerusalem.
(War against the Vandals, 2:9)
Genseric's invasion of Rome. Sketch by Karl Bryulov
15. There are other versions regarding the location of the temple lamp. When Pope Benedict XVI arrived on a visit to Israel, several right-wing activists went to court to detain the pontiff because he was allegedly hiding a menorah stolen from Jews in the Vatican bins. However, the case did not come to court. It’s a pity: the defendant’s lawyers could, in refutation of such accusations, present Stefan Zweig’s book “The Buried Lamp” - it says that Jews in the early Middle Ages stole the menorah and buried it somewhere in the Jerusalem area. So you don’t need to be litigious, but take a shovel and dig, dig and dig.
16. And speaking of Pope Benedict XVI - when he attended the Interreligious Meeting in Washington in 2008, representatives of all faiths presented the pontiff with symbolic gifts. Muslims presented a miniature exquisite edition of the Koran, Buddhists - a Korean bell. The Jews presented the pope with a silver menorah with seven rays - a symbol of the eternal validity of the covenant of God's peace.
17. And many Soviet Jews who left for Israel in the early 90s learned the word “menorah” long before they first discovered the Torah or heard about Hanukkah. In those years, the Israeli insurance company Menorah opened a representative office in Moscow and, for little money, provided “preferential insurance” to future Israelis. True, we have never heard of anyone being able to take advantage of this insurance, but since the insurance premium was small, no one was particularly offended.
And other objects full of meaning:
