Judaism 101: Signs and Symbols Signs and Symbols  Mezuzah, tzitzit and tefillin are reminders of the commandments  The menorah (candelabrum) is the ancient universal symbol of Judaism  The Jewish star (Magen David) is a modern universal Jewish symbol  Jews wear a skullcap (yarmulke) as a pious custom  Chai, found on jewelry, is the number 18, which is a favorable number  The Hamesh Hand is common in Jewish jewelry, but its connection to Judaism is questionable Mezuzah And you shall write [the words that I command you today] on the doorposts of your house and on your gates. -Deuteronomy 6:9, 11:19 On the doorposts of traditional Jewish homes (and many not-so-traditional homes!), you will find a small case like the one pictured at left. This case is commonly known as a mezuzah (Heb.: doorpost), because it is placed upon the doorposts of the house.

The mezuzah is not, as some suppose, a good-luck charm, nor does it have any connection with the lamb's blood placed on the doorposts in Egypt. Rather, it is a constant reminder of G-d 's presence and G-d's mitzvot . The mitzvah to place mezuzot on the doorposts of our houses is derived from Deut. 6:4-9, a passage commonly known as the Shema (Heb: Hear, from the first word of the passage). In that passage, G-d commands us to keep His words constantly in our minds and in our hearts by (among other things) writing them on the doorposts of our house. The words of the Shema are written on a tiny scroll of parchment, along with the words of a companion passage, Deut. 11:13-21. On the back of the scroll, a name of G-d is written. The scroll is then rolled up and placed in the case, so that the first letter of the Name (the letter Shin ) is visible (or, more commonly, the letter Shin is written on the outside of the case).

The scroll must be handwritten in a special style of writing and must be placed in the case to fulfill the mitzvah. It is commonplace for gift shops to sell cases without scrolls, or with mechanically printed scrolls, because a proper scroll costs more than even an elaborately decorated case ($30-$50 for a valid scroll is quite reasonable). According to traditional authorities, mechanically printed scrolls do not fulfill the mitzvah of the mezuzah, nor does an empty case. The case and scroll are then nailed or affixed at an angle to the right side doorpost as you enter the building or room, with a small ceremony called Chanukkat Ha-Bayit (dedication of the house - yes, this is the same word as Chanukkah , the holiday celebrating the rededication of the Temple). A brief blessing is recited. See the text of the blessing at Affixing the Mezuzah . Why is the mezuzah affixed at an angle? The rabbis could not decide whether it should be placed horizontally or vertically, so they compromised!

Every time you pass through a door with a mezuzah on it, you touch the mezuzah and then kiss the fingers that touched it, expressing love and respect for G-d and his mitzvot and reminding yourself of the mitzvot contained within them. It is proper to remove a mezuzah when you move, and in fact, it is usually recommended. If you leave it in place, the subsequent owner may treat it with disrespect, and this is a grave sin. I have seen many mezuzot in apartment complexes that have been painted over because a subsequent owner failed to remove it while the building was painted, and it breaks my heart every time I see that sort of disrespect to an object of religious significance. For more information about mezuzot or to purchase valid scrolls for a mezuzah online, visit the S.T.A.M. website. Tzitzit and Tallit They shall make themselves tzitzit on the corners of their garments throughout their generations, and they shall place on the tzitzit of each corner a thread of techeilet.

And it shall be tzitzit for you, and you will see it, and you will remember all the mitzvot of the L-RD and do them and not follow your heart or your eyes and run after them. -Numbers 15:38-40 The Torah commands us to wear tzitzit (fringes) at the corners of our garments as a reminder of the mitzvot , kind of like the old technique of tying a string around your finger to remember something. The passage also instructs that the fringe should have a thread of "techeilet," believed to be a blue or turquoise dye, but the source of that dye is no longer known, so tzitzit are today are all white. There is a complex procedure for tying the knots of the tzitzit, filled with religious and numerological significance. The mitzvah to wear tzitzit applies only to four-cornered garments, which were common in biblical times but are not common anymore. To fulfill this mitzvah, adult men wear a four-cornered shawl called a tallit (pictured above) during morning services , along with the tefillin .

In some Orthodox congregations , only married men wear a tallit; in others, both married and unmarried men wear one. In Conservative , Reform and Reconstructionist synagogues, both men and women may wear a tallit, but men are somewhat more likely than women to do so. A blessing is recited when you put on the tallit. See the text of the blessing at Tallit and Tefillin . Strictly observant Jewish men commonly wear a special four-cornered garment, similar to a poncho, called a tallit katan ("little tallit"), so that they will have the opportunity to fulfill this important mitzvah all day long. The tallit katan is worn under the shirt, with the tzitzit hanging out so they can be seen. If you've ever seen a Jewish man with strings hanging out of his clothing, this is probably what you were seeing. There is no particular religious significance to the tallit (shawl) itself, other than the fact that it holds the tzitzit (fringes) on its corners. There are also very few religious requirements with regard to the design of the tallit.

The tallit must be long enough to be worn over the shoulders (as a shawl), not just around the neck (as a scarf), to fulfill the requirement that the tzitzit be on a "garment." Likewise, it should be draped over the shoulders like a shawl, not worn around the neck like a scarf, though that is commonly done (see illustration at right). A longer tallit is commonly folded over the shoulders, to prevent the tzitzit from dragging on the ground. The tallit may be made of any material, but must not be made of a combination of wool and linen, because that combination is forbidden on any clothing. (Lev. 19:19; Deut. 22:11). Most tallitot are white with navy or black stripes along the shorter ends, possibly in memory of the thread of techeilet. They also commonly have an artistic motif of some kind along the top long end (the outside of the part that goes against your neck). This motif is referred to as an atarah (crown). There is no particular religious significance to the atarah; it simply tells you which end is up!

It is quite common, however, to write the words of the blessing for putting on the tallit on the atarah, so you can read the blessing while you are putting the tallit on. If a blessing is written on your tallit, you should be careful not to bring the tallit into the bathroom with you! Sacred writings should not be brought into the bathroom. For this reason, many synagogues have a tallit rack outside of the bathroom. Conversely, if you see a room in a synagogue with a sign that tells you to remove your tallit before entering, you can safely assume that the room is a bathroom! Tefillin Bind [the words that I command you today] as a sign on your arm, and they shall be ornaments between your eyes. -Deuteronomy 6:8 The Shema also commands us to bind the words to our hands and between our eyes. We do this by "laying tefillin," that is, by binding to our arms and foreheads leather pouches containing scrolls of Torah passages. The word "tefillin" is usually translated "phylacteries," although I don't much care for that term.

"Phylacteries" isn't very enlightening if you don't already know what tefillin are, and the word "phylacteries" means "amulet," suggesting that tefillin are some kind of protective charm, which they are not. The word "tefillin," on the other hand, is etymologically related to the word "tefilah" (prayer) and the root Pe-Lamed-Lamed (judgment). Like the mezuzah , tefillin are meant to remind us of G-d 's mitzvot . We bind them to our head and our arm, committing both our intellect and our physical strength to the fulfillment of the mitzvot. At weekday morning services , one case is tied to the arm, with the scrolls at the biceps and leather straps extending down the arm to the hand, then another case is tied to the head, with the case on the forehead and the straps hanging down over the shoulders. Appropriate blessings are recited during this process. The tefillin are removed at the conclusion of the morning services. See a general outline of this process and its blessings at Tallit and Tefillin .

Jewish acupuncturist Steven Schram examined the positioning of the tefillin and the procedure for laying them, and concluded that the laying of tefillin was "a unique way of stimulating a very precise set of acupuncture points that appears designed to clear the mind and harmonise the spirit." Click here to see his article from the Journal of Chinese Medicine. Like the scrolls in a mezuzah, the scrolls in tefillin must be hand-written in a special style of writing . A good, valid set of tefillin can cost a few hundred dollars, but if properly cared for they can last for a lifetime. For more information about tefillin or to purchase valid tefillin online, visit the S.T.A.M. website. Menorah One of the oldest symbols of the Jewish faith is the menorah, a seven-branched candelabrum used in the Temple . The kohanim lit the menorah in the Sanctuary every evening and cleaned it out every morning, replacing the wicks and putting fresh olive oil into the cups. The illustration at left is based on instructions for construction of the menorah found in Ex. 25:31-40.

It has been said that the menorah is a symbol of the nation of Israel and our mission to be "a light unto the nations." (Isaiah 42:6). The sages emphasize that light is not a violent force; Israel is to accomplish its mission by setting an example, not by using force. This idea is highlighted in the vision in Zechariah 4:1-6. Zechariah sees a menorah, and G-d explains: "Not by might, nor by power, but by My spirit." The lamp stand in today's synagogues, called the ner tamid (lit. the continual light, usually translated as the eternal flame), symbolizes the menorah. Many synagogues also have an ornamental menorah, usually with some critical detail changed (for example, with only 6 candles) to avoid the sin of reproducing objects of the Temple. The nine-branched menorah used on Chanukkah is commonly patterned after this menorah, because Chanukkah commemorates the miracle that a day's worth of oil for this menorah lasted eight days. Yarmulke Cover your head so that the fear of heaven may be upon you.

-Talmud Shabbat 156b R. Huna son of R. Joshua would not walk four cubits bareheaded, saying: The Shechinah [Divine Presence] is above my head. -Talmud Kiddushin 31a R. Huna son of R. Joshua said: May I be rewarded for never walking four cubits bareheaded. -Talmud Shabbat 118b The most commonly known and recognized piece of Jewish garb is actually the one with the least religious significance. The word yarmulke (usually, but not really correctly, pronounced yammica) is Yiddish . According to Leo Rosten's The Joys of Yiddish, it comes from a Tartar word meaning skullcap. According to some Orthodox and Chasidic rabbis I know, it comes from the Aramaic words "yerai malka" (fear of or respect for The King). The Hebrew word for this head covering is kippah (pronounced key-pah). It is an ancient practice for Jews to cover their heads during prayer.

This probably derives from the fact that in Eastern cultures, it is a sign of respect to cover the head (the custom in Western cultures is the opposite: it is a sign of respect to remove one's hat). Thus, by covering the head during prayer, one showed respect for G-d . In addition, in ancient Rome, servants were required to cover their heads while free men did not; thus, Jews covered their heads to show that they were servants of G-d. In medieval times, Jews covered their heads as a reminder that G-d is always above them. Whatever the reason given, however, covering the head has always been regarded more as a custom rather than a commandment . Although it is a common pious practice to cover the head at all times, it is not religiously mandatory. For example, it is widely accepted that one may refrain from wearing a head covering at work if your employer requires it (for reasons of safety, uniformity, or to reduce distractions). You can take off your yarmulke for a job interview if you think it will hurt your chances of getting the job. There is an amusing article about this dilemma, The Kippah Debate , at Aish.com .

There is no special significance to the yarmulke as a specific type of head covering. Its light weight, compactness and discreteness make it a convenient choice of head gear. I am unaware of any connection between the yarmulke and the similar skullcap worn by the Pope. Magen David The Magen David (Shield of David, or as it is more commonly known, the Star of David) is the symbol most commonly associated with Judaism today, but it is actually a relatively new Jewish symbol. It is supposed to represent the shape of King David's shield (or perhaps the emblem on it), but there is really no support for that claim in any early rabbinic literature. The symbol is not mentioned in rabbinic literature until the middle ages, and is so rare in early Jewish literature and artwork that art dealers suspect forgery if they find the symbol in early Jewish works. Scholars such as Franz Rosenzweig have attributed deep theological significance to the symbol. For example, some note that the top triangle strives upward, toward G-d, while the lower triangle strives downward, toward the real world. Some note that the intertwining makes the triangles inseparable, like the Jewish people .

Some say that the three sides represent the three types of Jews: Kohanim , Levites and Israel. Some note that there are actually 12 sides (3 exterior and 3 interior on each triangle), representing the 12 tribes. While these theories are theologically interesting, they have little basis in historical fact. The symbol of intertwined equilateral triangles is a common one in the Middle East and North Africa, and is thought to bring good luck. It appears occasionally in early Jewish artwork, but never as an exclusively Jewish symbol. The nearest thing to an "official" Jewish symbol at the time was the menorah . In the middle ages, Jews often were required to wear badges to identify themselves as Jews, much as they were in Nazi Germany, but these Jewish badges were not always the familiar Magen David. For example, a fifteenth century painting by Nuno Goncalves features a rabbi wearing a six-pointed badge that looks more or less like an asterisk.

In the 17th century, it became a popular practice to put Magen Davids on the outside of synagogues , to identify them as Jewish houses of worship in much the same way that a cross identified a Christian house of worship; however, I have never seen any explanation of why this symbol was chosen, rather than some other symbol. The Magen David gained popularity as a symbol of Judaism when it was adopted as the emblem of the Zionist movement in 1897, but the symbol continued to be controversial for many years afterward. When the modern state of Israel was founded, there was much debate over whether this symbol should be used on the flag. Today, the Magen David is the universally recognized symbol of Jewry. It appears on the flag of the state of Israel, and the Israeli equivalent of the Red Cross is known as the Red Magen David. Chai This symbol, commonly seen on necklaces and other jewelry and ornaments, is simply the Hebrew word Chai (living), with the two Hebrew letters Cheit and Yod attached to each other. Some say it refers to the Living G-d ; others say it simply reflects Judaism's focus on the importance of life.

Whatever the reason, the concept of chai is important in Jewish culture. The typical Jewish toast is l'chayim (to life). Gifts to charity are routinely given in multiples of 18 (the numeric value of the word Chai). Hamesh Hand The hamesh hand or hamsa hand is a popular motif in Jewish jewelry. Go into any Judaic gift shop and you will find necklaces and bracelets bearing this inverted hand with thumb and pinky pointing outward. The design commonly has an eye in the center of the hand or various Hebrew letters in the middle. There is nothing exclusively Jewish about the hamesh hand. Arab cultures often refer to it as the Hand of Fatima, which represents the Hand of G-d. Similar designs are common in many cultures. Why it has become such a popular symbol among Jews? I haven't been able to find an adequate explanation anywhere. My best guess: in many cultures, this hand pattern represents a protection against the evil eye (a malignant spiritual influence caused by the jealousy of others), and the evil eye has historically been a popular superstition among Jews. For some lovely illustrations of Jewish variations on this design, see here .

© Copyright 5756-5771 (1995-2011), Tracey R Rich If you appreciate the many years of work I have put into this site, show your appreciation by linking to this page, not copying it to your site. I can't correct my mistakes or add new material if it's on your site. Click Here for more details. Traditional Jewish Menorah Traditional Jewish Menorah Hover over main image to zoom You Recently Viewed... USA & Canada: FREE for orders over $25 $5.5 for orders below $25 Worldwide: $6.5 Minimum Purchase: Product Description Cure your wonder and just buy it. You love the David Tower, the Wailing Wall, and Jerusalem City. YouÂ?re mesmerized by the inner workings of this piece and it is not only classic, but it is also emphatic. Treat yourself to something meaningful and pleasant.

Menorah with 7 branches With Jerusalem embossments: David Tower, Wailing Wall and views of the city Height: 17cm/6.75inch Condition: new The menorah, is a seven-branched candelabrum which has been a symbol of Judaism for almost 3000 years and is the emblem of Israel. It was used in the ancient Holy Temple in Jerusalem. Lit by olive oil in the Tabernacle and the Temple, the menorah is one of the oldest symbols of the Jewish people. It is said to symbolize the burning bush as seen by Moses on Mount Horeb (Exodus 3). Symbols - Judaism Judaism Yiddish Symbols There are many symbols in the Jewish faith with relevant significance to the religion itself. Here are a few. The Menorah The menorah is a 7-branched candelabrum used in the Jewish temple. It was designed in reference to Exodus 25:31-40.

It is considered a symbol of Israel as a representation of "being a light unto the nations." (Isaiah 42:6) Since it is a sin to reproduce items of the Temple, most menorahs that are used in modern synagogues are often slightly changed, for example only having 6 candles. Many people associate the menorah with the Jewish holiday Hannukah. The menorah represented in Hannukah celebrations is an 8-branched candelabrum and it symbolized the miracle of a days worth of lamp oil lasting eight days. The Mezuzah The mezuzah originated from the biblical passage: "And you shall write [the words that I command you today] on the doorposts of your house and on your gates. -Deuteronomy 6:9, 11:19." The mezuzah is hung on the door post in EVERY traditional and most non-traditional Jewish homes and offices. It actually contains within it a small scroll with a biblical passage known as "Shema" (Deut. 6:4-9), along with a companion passage (Deut. 11:13-21), handwritten on it.

On the back of the scroll a name of God is written, then the scroll is placed inside the mezuzah. Each time you pass the mezuzah, you must touch it, then kiss the fingers you touched it with, as a sign of love and respect for God. Tefillin Bind [the words that I command you today] as a sign on your arm, and they shall be ornaments between your eyes. (Deuteronomy 6:8) This is the scripture from which the tefillin is derived. This is done by "laying tefillin," that is, by binding to ones arms and foreheads leather pouches containing hand written scrolls of Torah passages. It is believed that when someone binds the tefillin to their head and arm, that they are committing both their intellect and physical strength to the fulfillment the commandment. Yarmulke The yarmulke, often pronounced "yamica" in western society, is one of the most recognizable symbols of Judaism. Wearing the yarmulke is derived from an ancient practice that required Jews to cover their heads during prayer, as a sign of respect. Like most Eastern cultures, it is a sign of respect to cover the head.

This custom is in stark comparison to western cultures where it sign of respect to remove one's hat while indoors, eating, or praying. Magen David, or Star of David One of the easiest Jewish symbols to recognize, the Star of David has no religious significance. The origins of the Star of David are unclear, however the star hasn't always been tied to Judaism, but was also used by Christians and Muslims throughout history. The Star of David is not mentioned in rabbinic literature until the middle ages. The Star of David eventually became the "official" Jewish symbol when it became a favorite architectural decoration on Jewish buildings and then during World War II, when Hitler forced Jews to wear a yellow Star of David as a "badge of shame." Today, the Star of David appears of the Israeli flag, which was a topic of debate when the country first founded, and is also the Jewish equivalent to the Red Cross. The History & Meaning of the Menorah - Breaking Matzo The History & Meaning of the Menorah Posted Email On each night of Hanukkah, we light a new candle on the Menorah. Where did the tradition of the Menorah begin?

After leaving slavery in Egypt for the Promised Land, as they trekked through the wilderness (Exodus: Chapter 25), God commanded the Israelites to make the original Menorah (seven-branched candelabrum). One interpretation of the meaning of the seven branches is that they represent the seven days of creation. After escaping from slavery in Egypt, the Israelites created a new community and a new way of life. When the First Temple was built in Jerusalem, our ancestors erected a large Menorah. The priests lit the Menorah in the Temple every evening and cleaned it every morning, replacing the wicks and putting fresh olive oil into the cups. The light of the Menorah symbolizes an eternal flame. It has been said that the Menorah is a symbol of the nation of Israel and its mission to be “a light unto the nations” (Isaiah 42:6). The Menorah is among the most widely produced articles of Jewish Ceremonial art. The seven-branched Menorah is a traditional symbol of Judaism, and is an emblem of the State of Israel.

On a personal note, I am enormously proud and inspired by my mother, Myra Yellin Outwater, who wrote and compiled the photos in an incredible book called “ Judaica .” I wanted to share her beautiful work with you. Here is a link to her Menorah Gallery . The Hanukkah Menorah or Hanukkiah is a nine-branched candelabrum lit during the holiday. On each night of Hanukkah we light new candle or wick. The ninth one, called the Shamash (“helper” or “servant”), is used to light all the other candles or oil lamps. To be kosher, the Shamash must be placed on a different level than the eight other candles. Since Hanukkah is a holiday celebrated in the home, lighting the Menorah gives each family the ability to bring the holiness of the holiday, and of the ancient Temple re-dedicated by the Maccabees, into their own home. We like to have each child participate in creating the miracle of Hanukkah by lighting his or her own Menorah, or by having the chance to light a candle. With each succeeding night, we magnify the blessings of the holiday.

Lighting the Menorah is truly a re-dedication of one’s commitment to faith and family. Further Reading: The light of the Menorah can be seen to represent any and all of the following: Light represents goodness in the story of Genesis as God separated Light and Darkness on the first day of creation (Genesis: 1-1). Beginning with the ancient Israelites, the light of Torah has guided us throughout our history, including many dark times. As in the story of the underdog victory of the Maccabees, a small ray of light can overcome vast darkness. The Shamash: The light of the Shamash can be interpreted as God’s helping hand in partnership with human action. The Menorah light is supposed to be enjoyed and not used for study or work of any manner. Gazing at the Menorah reminds us of the miracles of daily life, including light itself. Related Posts Why We Light the Menorah The tradition of the Menorah dates back to the story of Exodus (Exodus: Chapter 25). God commanded the Israelites to light the Menorah in the portable... Eight Nights of Hanukkah Conversation 1.

Hanukkah is a holiday of re-dedication, a festival celebrating the re-establishment of the holy Temple in Jerusalem by the Maccabees. Is there s... What is the Story of Hanukkah? Many of us are more familiar with the symbols of the Hanukkah holiday — the Menorah, the dreidel, the latkes — than the story behind the holiday itsel... The Difference between Menorah and Hanukkah Menorah | eTeacher Hebrew Official Blog You are here: eTeacher Hebrew Blog » Jewish Holidays » The Difference between Menorah and Hanukkah Menorah The Difference between Menorah and Hanukkah Menorah Many tend to confuse between the Menorah and the Hanukkah lights. Yet, there are substantial differences between the two. Menorah: The Menorah is described in the Bible as the seven-branched candelabrum made of gold and used in the portable sanctuary set up by Moses in the wilderness and later in the Temple in Jerusalem. Fresh olive oil of the purest quality was burned daily to light its lamps.

The menorah has been a symbol of Judaism since ancient times and is the emblem on the coat of arms of the modern state of Israel. Hanukkah Menorah The Hanukkah menorah is, strictly speaking, a nine-branched candelabrum lit during the eight-day holiday of Hanukkah, as opposed to the seven-branched menorah used in the ancient Temple or as a symbol. The ninth holder, called the shamash ("helper" or "servant"), is for a candle used to light all other candles. The menorah is among the most widely produced articles of Jewish ceremonial art. The seven branched menorah is a traditional symbol of Judaism, along with the Star of David. Credit and more information: One Response to The Difference between Menorah and Hanukkah Menorah PEDRO ARANCIBIA Symbolic Explanations Symbolic Explanations Star of David The Star of David is called the Shield of David in Hebrew. It is named after King David of ancient Israel; sometimes it is called the Seal of Solomon after his son, King Solomon.

The number seven has religious significance in Judaism, e.g., the six days of Creation plus the seventh day of rest, the six working days in the week plus Shabbat, the Seven Spirits of God, as well as the Menorah in the ancient Temple, whose seven oillamps rest on three stems branching from each side of a central pole. And so on. Perhaps, the Star of David came to be used as a standard symbol in synagogues because its organization into 3+3+1 corresponds to the Temple's Menorah, which was the more traditional symbol for Judaism in ancient times.It is a generally recognized symbol of Judaism and Jewish identity and is also known colloquially as the Jewish Star. Its usage as a symbol of Judaism and Jewish identity began in the Middle Ages, alongside the more ancient symbol of the menorah. This six pointed star is the premier symbol of Judaism. In 1897, it was adopted as the symbol for the First Zionist Congress, and, in 1948, it became the central figure in the flag of the state of Israel.

STAR Mezuzah The Hebrew word Mezuzah, which literally means "door post" is the word that appears in the Torah text"..write (this command-the Shema) on the mezuzah (door post) of your house and upon your gates.The Mezuzah is comprised of two parts: the container or box, and the parchment. The container may be made of any kind of material and is inscribed with the Hebrew letter "shin", a symbol of the Divine (the first Hebrew letter of Shaddai). Therefore when a Jewish family places the mezuzah on their dwelling, they are in effect Jewish law) prescribes in detail the affixingplacing the name of God, El Shaddai, at every entry to their dwelling.

The second and most important part of the mezuzah is called the klaf (parchment) on which is inscribed by hand in Hebrew the words of the commandment in Deuteronomy 6:4-9 which begins "Hear O Israel the Lord our God, the Lord is One" The mezuzah silently declares "You are under the authority of the Torah, and wherever you may be, your life must demonstrate God's righteousness and holiness, the intergrity of His morality."(Jewish law) prescribes in detail the affixing of mezuzot on doorposts. Since almost every Jewish home has a mezuzah on its front doorpost, it has historically been a way of recognizing a Jewish home. MEZUZAH Menorah One of the oldest symbols of the Jewish faith is the menorah, a seven-branched candelabrum used in the Temple. The kohanim lit the menorah in the Sanctuary every evening and cleaned it out every morning, replacing the wicks and putting fresh olive oil into the cups. The illustration at left is based on instructions for construction of the menorah found in Exodus 25:31-40.

It has been said that the menorah is a symbol of the nation of Israel and our mission to be "a light unto the nations." (Isaiah 42:6). The sages emphasize that light is not a violent force; Israel is to accomplish its mission by setting an example, not by using force. This idea is highlighted in the vision in Zechariah 4:1-6. Zechariah sees a menorah, and G-d explains: "Not by might, nor by power, but by My spirit." The lamp stand in today's synagogues, called the ner tamid (lit. the continual lamp; usually translated as the eternal flame), symbolizes the menorah. The nine-branched menorah used on Chanukah is commonly patterned after this menorah, because Chanukah commemorates the miracle that a day's worth of oil for this menorah lasted eight days. The menorah in the First and Second Temples had seven branches. After the Temples were destroyed, a tradition developed not to duplicate anything from the Temple and therefore menorah's no longer had seven branches.

The use of six-branched menoras became popular, but, in modern times, some rabbis have gone back to the seven-branched menoras, arguing that they are not the same as those used in the Temple because today's are electrified. MENORAH Shofar The shofar in the Temple in Jerusalem was generally associated with the trumpet; and both instruments were used together on various occasions. On New-Year's Day the principal ceremony was conducted with the shofar, which instrument was placed in the center with a trumpet on either side; it was the horn of a wild goat and straight in shape, being ornamented with gold at the mouthpiece. On fast-days the principal ceremony was conducted with the trumpets in the center and with a shofar on either side. On those occasions the shofarot were rams' horns curved in shape and ornamented with silver at the mouthpieces. On Yom Kippur of the jubilee year the ceremony was performed with the shofar as on New-Year's Day. The shofar was blown in the times of Joshua to help him capture Jericho.

As they surrounded the walls the shofar was blown and the Jews were able to capture the city. The shofar was commonly taken out to war so the troops would know when a battle would begin. The person who would blow the shofar would call out to the troops from atop a hill. All of the troops were able to hear the call of the shofar from their position because of its distinct noise. SHOFAR Chai This symbol commonly worn as jewelry is simply the Hebrew word Chai life)The word "chai"has great significance to Judaism which is very focused on "life"' In Judaism, the Chai symbol consists of the letters of the Hebrew alphabet Het (ח) and Yod (י). In the Hebrew language, the word chai (חי) spelled by these two letters means "living", and is related to the word for "life", chaim, and also appears in the slogan am yisrael chai (עם ישראל חי, "The people of Israel live!", referring to all Jews).

There have been various mystical numerological speculations about the fact that according to the system of gematria, the letters of chai add up to 18 (see "Jewish use of the Tetragrammaton" and "Lamedvavniks"). For this reason, 18 is a lucky number in Judaism, and many Jews give gifts of money in multiples of 18 as a result. The Chai symbol is often worn by Jews as a medallion around the neck (along with the Magen David or Star of David and the Chamesh). CHAI The Wailing Wall his is the "Wailing Wall" where people from all over the world come to pray and touch the wall. The Western Wall or simply The Kotel, is a retaining wall in Jerusalem that dates from the time of the Jewish Second Temple. It is sometimes referred to as the Wailing Wall, or as the al-Buraq Wall, in a mix of English and Arabic. The Temple was the most sacred building in Judaism. Herod the Great built vast retaining walls around Mount Moriah, expanding the small, quasi-natural plateau on which the First and Second Temples stood into the wide open spaces of the Temple Mount seen today.

WALL The Menorah: Seven Branches or Nine? | United with Israel This golden menorah, constructed by the Temple Institute, stands in the Old City of Jerusalem. The Menorah: Seven Branches or Nine? menorah Nov 23, 2015 The menorah, a seven-branched candelabrum, is the oldest symbol of the Jewish religion, and a variation of it is used for the observance of Chanukah – the Festival of Lights. Golden menorah on display in Jerusalem. During Chanukah, the Festival of Lights, Jews worldwide will light the chanukiah, a modern-Hebrew word describing the candelabrum with nine branches that resembles a menorah and is used on this festival. One branch is lit on the first night, and another is added each subsequent night until the eighth, when the menorah becomes fully lit. The ninth branch in the center is used for the flame that lights the main branches. The original menorah stood in the First and Second Temples in Jerusalem. The priests would light it in the sanctuary each day, following detailed procedure as instructed in the Bible. Chanukah celebrates two miracles.

First was the 2nd-century BCE victory of a small band of Jewish fighters against the powerful Syrian-Greek army. Second, upon the priests’ return to the Holy Temple to light the menorah, a tiny amount of oil that should have lasted no more than a day in fact sufficed for eight days, thus enabling the Jews to produce more. The Talmud states that it is forbidden to use a seven-branched menorah outside of the Temple, which is why the modern-day chanukiah is slightly different. As explained by the Temple Institute , a non-profit educational and religious organization, the Holy Temple that King Solomon had built largely resembled the Tabernacle “in its basic layout, albeit on a much larger scale.” (The Tabernacle, according to the Hebrew Bible, was the portable dwelling place for the Divine presence from the time of the Exodus from Egypt through the conquering of the land of Canaan.) One very significant difference was the fact that Solomon had added another 10 menorahs, which stood in the sanctuary. From the Arch of Titus, depicting the Roman emperor’s triumphal procession with the treasures captured from the Holy Temple in Jerusalem.

It has not been ascertained whether or not the menorah that was taken to Rome following the destruction of the Second Temple in the year 70 AD was in fact the main menorah. What is definite, though, is that a menorah from the Temple did reach Rome. On the Arch of Titus, which was constructed in the year 82 AD in Rome in commemoration of the siege of Jerusalem, a bas-relief depicts the arrival of sacred Temple vessels, including a menorah. In fact, according to recent scientific investigation by international scholars, headed by Yeshiva University’s Center for Israel Studies, the original color of the painted menorah was indeed gold, as was the Temple menorah. Israel’s Coat of Arms “We are told in the book of Kings that King Solomon had eleven menorahs made, which stood in the sanctuary,” states Temple Institute literature. “While we only know of one Menorah which stood in the Sanctuary of the second Holy Temple, we know for a certainty that there were a number of spare Menorahs on stand-by in case the sanctuary menorah became impure or needed repair.

Therefore, it is the opinion of many Torah sages that the menorah taken to Rome and depicted on the Arch of Titus was one of the spare menorahs kept in the Temple warehouse and not the active duty menorah which would have been standing in the sanctuary.” Many wonder what could have happened to the central menorah. “There are passages in the Talmud which testify that, as the Roman siege of Jerusalem sealed the fate of the city, the people of Jerusalem understood that destruction of the Holy Temple would inevitably follow. They therefore decided to place each of the sacred vessels in hiding,” the Institute states. The menorah has remained the ultimate Jewish icon throughout history. The lamp standing in contemporary synagogues, known as the Ner Tamid (Hebrew for Eternal Flame), symbolizes the menorah. It is the emblem on the coat of arms of the State of Israel, and a large menorah greets travelers arriving at Israel’s Ben Gurion Airport. Bring Joy to Israeli Soldiers - Say Thank You! We are honored to thank the young men and women of the IDF who risk their lives every day to protect and defend the citizens of Israel.

Join us in sending winter care packages (and personal notes of support) to Israeli soldiers who are out in the cold all day long. Warm up a soldier's heart with essential winter wear including a fleece jacket, hat, gloves and neck warmer. Keep an entire unit warm by ordering 10 packages! The soldiers greatly appreciate your love and concern. Send a gift and write your personal message to a soldier today! The Israeli State Emblem| Jewish Virtual Library Tweet When the State of Israel officially declared its independence in May 1948, the fledgling state was in need of an official emblem to demonstrate its sovereignty in the community of nations. The official emblem was adopted nine months later and since then has appeared on all official state documents, on the presidential standard and on public buildings in Israel and abroad.

The following notice was published in the Official Gazette in February 1949 to announce the emblem: The Provisional Council of State Proclamation of the Emblem of the State of Israel: The Provisional Council of State hereby proclaims and makes known that the emblem of the State of Israel shall be as illustrated below: 11 Shevat 5709 (10 February 1949) Provisional Council of State Joseph Sprinzak, Speaker In the process of designing the emblem, many proposals which sought to include the symbols deemed appropriate for representing the Jewish people in their reborn state were reviewed. To avoid imitating the emblems of European countries and to create a unique one, ancient visual symbols from former periods of Jewish sovereignty were sought. Much importance was attached to symbolizing the continuity and fulfillment of the Zionist dream in the emblem of Israel. Whereas the flag had been created in the Diaspora , by dreamers, the emblem was designed in Israel, by those who had realized the dream. Because it had to incorporate elements of symbolic meaning, the designers felt a heavy sense of mission and responsibility.

The design process was long, as two almost antithetical forces tried to dictate the character of the emblem - religious and ritual values, on the one hand - secular and sovereign norms, on the other. The emphasis moved from "camp" to "camp" until the final design of the emblem was determined. The Provisional Council of State announced a competition to design the emblem of the State. Emblem Design Submitted by Walisch and Struski The proposal submitted by graphic artists Oteh Walisch and W. Struski was chosen out of 450 designs submitted by 164 participants. The seven branched-candelabrum of the Temple - the menorah - occupies the center of the Walisch and Struski seal. The candelabrum is undoubtedly the oldest Jewish symbol. It has no parallel in heraldry and produces an immediate association with the subject it represents - the Temple in Jerusalem . The artists took as their model the depiction of the menorah in relief on the Arch of Titus in Rome . They simplified the shape into a sort of schematic negative in white, displayed against a light-blue background.

The upper portion of the emblem showed a white band, on which the seven golden stars are emblazoned, which Theodor Herzl had intended for the flag of the Jewish state. He had meant these stars to stand for the seven-hour work-day he envisioned for the future citizens of the Jewish state. Had the Provisional Council of State adopted the design submitted by Walisch and Struski, the emblem of the State of Israel would have embodied the Jewish people's irrevocable affiliation with its glorious past in the homeland (the menorah) along with the revival of that past in the light of Herzl's modern liberal ideas (the stars). But the proposal was not accepted. A special "Emblem and Flag Committee" was set up to deal with new proposals; it was headed by Beba Idelson and its members included cabinet ministers and members of the Knesset . The committee decided that the seven-branched menorah should be one of the elements of the emblem, but each member had his own ideas as to what other elements, e.g. candles or the "Lion of Judah," should be included. Transport Minister David Remez suggested that experts in various fields, be included in the committee.

Thus, Aba Elhanani (architect), Eliezer Sukenik (archeologist), Reuven Rubin (painter) and Leopold Krakauer (architect-artist) joined the committee. Emblem Design Submitted by David and Schechter One of the new proposals submitted to the Emblem and Flag Committee was rendered by graphic artists Itamar David and Yerachmiel Schechter. David and Schechter supplemented the familiar menorah and seven stars with the inscription Shalom al Yisrael (Peace over Israel) and stylized depictions of a palm frond (lulav) and a ram's horn ( shofar ). They also altered the shape of the emblem, to an ellipse. Another change was the model chosen for the menorah: depictions found on the mosaic floors of ancient synagogues in Eretz Israel rather than the relief on the Arch of Titus. In antiquity, the seven-branched candelabrum, a primary symbol of the Temple, appeared on coins, on decorated glass, in catacomb frescoes and on the walls and mosaic floors of synagogues.

In these settings the menorah rarely appears alone; generally it is in the company of other ritual objects associated with the Temple - the censer, the ram's horn, the palm frond and citron, the last two associated with the Feast of Tabernacles ( Sukkot ), one of the festival celebrated at the Temple. These depictions of the Temple menorah are not consistent, so that it is impossible to be certain of its true form. They also differ from the accounts in the Bible , of Josephus and the Talmud , and it seems that the variation was intentional. Rather than reflecting a lack of artistic ability, the imprecision may point to a certain restraint and perhaps, even a prohibition against accurate depictions of the Temple and its appurtenances. The main difference between all the renderings of the menorah on the floors of ancient synagogues in Eretz Israel and that depicted on the Arch of Titus in Rome is the base; on the latter the seven branches of the candelabrum rest on a stepped polygonal base. Most of the former representations, by contrast, give the menorah a tripedal base.

One familiar depiction of the three-legged menorah appears on the floor of the sixth-century synagogue in Jericho . Here the menorah is flanked by a ram's horn and plam frond and below it is the inscription Shalom al Yisrael ("Peace over Israel"). This was probably the source for the design submitted by David and Schechter, presumably chosen on the recommendation of Prof. Sukenik, one of the experts on the Emblem and Flag Committee, who had uncovered the Jericho mosaic in 1947. The inscription Shalom al Yisrael comes from the end of Psalm 125 : Do good, O Lord, to the good, to the upright in heart. But those who in their crookedness act corruptly, let the Lord make them go the way of evildoers. Peace over Israel. The most significant change in the David and Schechter design is the change of the circular form (in the synagogue in Jericho) into an ellipse. Elliptical seals were common during the period of the monarchy. They generally bore the name of the owner (sometimes along with that of his father), plus a decorative element.

The general message conveyed by the David and Schechter emblem may be summarized as follows: in addition to the link with the glorious past of the Jewish people in its homeland, with its ritual, religious and political aspects, the new State would be based on Herzl's modern secular liberalism, all accompanied by peaceful intentions. The struggle over the relative emphasis to be given to each aspect of the emblem was manifested in a variation on their original design, also submitted by David and Schechter at the request of members of the committee. The palm frond and ram's horn were missing from the modified proposal. The deletion of the palm frond and the ram's horn, leaving only the menorah and the inscription, created an emblem that still indicated Israel's peaceful intentions, but, by eliminating the association with ancient synagogues, left a more secular message. The proposals by David and Schechter, like Walisch's earlier design, were not accepted by the committee. After lengthy discussions, it was decided to invite new ideas for the emblem of the State. This time 131 persons responded to the notice in the press and most of the designs incorporated the menorah motif.

Since the notice was addressed to the public at large, proposals came in from all over the country and from persons in all walks of life. Several supplemented the menorah and the seven stars with other motifs, limited only by the designer's imagination. Henry Raczkowski, for example, added a pair of doves, one on each side of the menorah. The base of his menorah doubled as that of the "scales of justice," which would guide the new state. A streamer across the top of the emblem bears Herzl's seven stars, three on either end and the seventh in the middle of the Hebrew inscription: Ki bitzedaka yikon kise (for the throne is established by righteousness [ Proverbs 16:12 ]). Among the many proposals submitted during this round was one by the brothers Maxim and Gavriel Shamir. Beba Idelson presented their design to the members of the Seal and Flag Committee at its sixth meeting, on December 28, 1948. Emblem Design Submitted by the Shamir brothers The Shamir brothers' emblem has a heraldic format; in the center is a stylized menorah, each of the seven branches crowned by a star.

The menorah is flanked on each side by a branch on which mirror-image leaves are arranged with a tiny circle between each pair of leaves. According to Gavriel Shamir, their design evolved as follows: After we decided to use the menorah, we looked for another element and concluded that olive branches are the most beautiful expression of the Jewish people's love of peace. The leaves are also a very decorative element. Now we faced the question of which menorah to use... We decided on a stylized version rather than an ancient form. Our intention was to create a modern emblem, without Jewish traditional symbols. We told ourselves that the menorah itself is an ancient symbol and its very presence on the seal constitutes a traditional element. But its shape should be modern. (A. P., "How the Emblem of the State of Israel was Born," interview with the Shamir brothers, Ma'ariv, February 16, 1949). The Shamir brothers' menorah was so "modern" that the Emblem and Flag Committee, convened on January 10, 1949, was overcome by doubts at the "modernity" which they themselves had suggested.

They did not like the stylized menorah and resolved that Beba Idelson, as suggested by Transport Minister David Remez, ask the Shamir brothers to prepare another design, using "Titus's menorah." Remez's return to this version added another level of symbolism to the menorah motif, one that had been absent from the earlier proposals: now the menorah would symbolize not only the grandeur of the past but also the present and, perhaps, the future. Borrowing the menorah from the Arch of Titus would constitute the visual metaphor of an idea prevalent in those years: just as the relief representing Titus's triumphal procession in Rome stood for the destruction of the Jewish state in 70 CE, so its rebirth would be symbolized by the return of the menorah - if not to the Temple - then to the newly born State of Israel. In other words, the menorah is returned from the Arch of Titus, where it symbolizes defeat, humiliation and disgrace, and is installed in a place of honor on the emblem of the State, the establishment of which is testimony to the eternity of the Jewish people. In this way, past, present and future are all linked in one symbolic motif.

After the Shamir brothers incorporated the menorah from the Arch of Titus into their design for the emblem, the committee adopted it unanimously. Its chairperson, Beba Idelson, forwarded the proposal to the Provisional Council of State, which ratified it as the new emblem of the State of Israel. The emblem of the new state, adopted by unanimous vote of the Provisional Council of State, includes several ideas from the earlier designs (but omits one of them): the olive branches express the state's peaceful intentions; the menorah attests to the link of the Jewish people with its glorious past in the homeland and the return of the state to its former luster (through the metaphor of the restoration of the menorah from the Arch of Titus to its place in Israel), and indirectly, the beginning of the end of the Diaspora. "Israel" is the new name of the State, but the inscription is also a remnant of the phrase "Peace over Israel," which had been part of the earlier proposal. The element that was dropped was Herzl's seven stars.

The emblem as we know it today clearly shows that in the struggle between the "secular camp," which wanted to emphasize the state's socialist and democratic present and future, and the "religious camp," which wished to stress the grandeur of the past and its link to the God of Israel, the former won. Yet this is also inaccurate. There existed graphic precedents for the combination of the menorah and olive branches and this was not the invention of the Shamir brothers. In fact, the combination may be traced to a specific text, one of the mystical visions of the Prophet Zechariah ( Zechariah 4:1-3, 11-14 ). Thus, the emblem of the State that has become familiar to us borrowed Zechariah's vision to represent the Zionist idea of the newly established State of Israel. From this perspective, the establishment of the State corresponds to the rebuilding of the Temple in Jerusalem after the Return to Zion. The two olive trees evidently played an extremely important part in the perception of the new State, in which "religion" and "state" (the "two anointed dignitaries" - the high priest and the governor) stand together to realize the Zionist dream.

The process of designing the emblem of the State, which began with the expression of a simple message, stressing the grandeur of the Jewish past as well as Herzl's notions of social progress, led to the creation of a much more complex emblem. This emblem projects a sophisticated and multi-faceted message based on verbal metaphors and visual and textual quotations. All of these are embodied in a few elements. The three visual elements - the menorah, the olive branches, and the inscription "Israel" - faithfully and with maximum brevity and directness, project the message conceived by the designers. Sources: Israeli Foreign Ministry ; The author is an art histroian, art critic and a lecturer at the Open University of Israel.

Question: What's the name of the seven branched candelabrum a traditional symbol of Judaism ?
Answer: MENORAH