How to Make a Menorah

 T’rumah

Ex. 25:1-27:19

 

Précis: As the Israelites continue their journey through the wilderness, God tells Moses to ask the people for gifts to build the Tabernacle. “T’rumah” (voluntary donations) of fine metals, yarns, skins, and woods are offered by the People. God gives Moses precise instructions as to the interior and exterior construction of the mishkan (tabernacle). Specific items include an altar for burnt offerings, a curtain (parochet) to separate the main room from an inner sanctum, elaborate candlesticks, incense burners, and other tools. There will be a special Ark to be placed in an area called the Holy of Holies to house the tablets of the Ten Commandments. Precise measurements are given for all spaces as well as specific materials designated for the composition of the mishkan.

 

Ex. 25:31-32 “You shall make a lamp stand of pure gold; the lamp stand shall be made of hammered work; its base and its shafts, its cups, calyxes, and petals shall be of one piece. Six branches shall issue from its side…”

 

Among the detailed instructions for the construction of the Mishkan and its implements, we find this verse about one of the most iconic representations of Jewish Peoplehood: the Menorah. (As an aside, the original menorah is not to be confused with the Chanukiah, which has an additional arm).

            Rabbi Sarah Bassin has written about this particular verse, noting that even the most detailed instructions are susceptible to misunderstanding (Reform Judaism.org, 2/12/18). She notes that the instructions were supposed to be “foolproof” but even so, with respect to the Menorah, there are some real questions as to whether the instructions were properly implemented.

            Perhaps the most well-known representation of the Menorah is found not in Jerusalem but in Rome, where it is clearly depicted among the artifacts of the Temple stolen by Titus and which appear on the Arch which bears his name. The arch was built a mere 12 years after the destruction of the Temple, so one can assume that the artist’s rendition was probably accurate.

            Yet, 1100 years later, the sage Maimonides thought that the Menorah did not have the curved arms as suggested in the Titus Arch, but rather were straight diagonals. Rashi agreed with Rambam’s suggestion. Rabbi Bassin suggests that the answer is simple: Maimonides and Rashi got it wrong. As clear as the original text seems to be, even the greatest scholars can disagree with the facts which probably more accurately reflect reality. But, she adds, it’s not their fault: as clear as the instructions were, whether the arms were to be diagonal or curved was not mentioned. God (or the redactors of the text) failed to fully communicate exactly what they wanted.

            On one level, we can learn from this that we need to be exact in our communications so that we are not misunderstood. But perhaps more importantly, we need to learn the lesson that incomplete or miscommunication are inevitable. By knowing how hard it is to avoid miscommunication, perhaps we can lower the temperature and gain a better understanding about our own limitations.