Embossing the Ornaments of the Menorah: A New Interpretation of a Classic Talmudic Question

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In Depth Study

Our Sages state that there is a question which of the menorah's ornaments must be embossed: How is it possible for there to be an unresolved doubt concerning a point of history? A resolution of this question based on the principle that there are two reasons to emboss these ornaments: a) one stemming from a verse whose meaning is unresolved, and b) one stemming from the all-encompassing charge to carry out all elements of our Divine service in the most beautiful manner possible.



	*Embossing the Ornaments of the Menorah:* A New Interpretation of a Classic Talmudic Question** Adapted from Likkutei Sichos, Vol. XXVI, Parshas Terumah A Question Left Unresolved By Our Sages In his description of the menorah, the Rambam states:^[1] The central shaft of the menorah had four goblets, four bulbs, and two flowers.... A third flower was located near the base of the menorah.... Each branch [of the menorah] had three goblets, a bulb, and a flower. They were all embossed, so that [their surface] appeared [to be covered with small] almonds.^[2] The Kesef Mishneh (based on the comments of Mahari Korcus) explains that all three types of ornaments on the menorah were embossed because of a doubt in the interpretation of the Torah’s command. The Torah^[3] reads, “In the menorah, should be four goblets embossed, its bulbs, and its flowers.” Our Sages^[4] explain that in this instance — and in regard to four other verses in the Torah — there is a question about the meaning of the verse: Does the adjective, “embossed,” refer to the goblets (the antecedent in the verse) or to the bulbs and flowers (which are mentioned subsequently). Because of this unresolved issue, the Rambam rules that all the ornaments should be embossed. For embossing the ornaments that need not be embossed will not disqualify them, while failing to emboss those which are required to be so would leave the Torah’s directive unfulfilled.^[5] The Kesef Mishneh’s explanation raises a difficulty. The questions regarding the unresolved resolution of the other four verses cited by our Sages^[6] are all theoretical in nature. In no case is the performance of a mitzvah dependent on either of the interpretations. In this instance, however, the question concerns the mitzvah of fashioning the menorah. Although there may be no clear indication in the Written Law itself as to how this verse was interpreted, there surely must have been an explanation in the Oral Law, for otherwise the Torah’s directives concerning this mitzvah would have been incomplete. Accordingly, we are forced to say that initially, there was clarity concerning the interpretation of the verse. When, then, and why, did confusion arise concerning this matter? The Historical Background The question is reinforced by the fact that this question does not concern a rare dimension of observance, but rather the fashioning of the menorah, a sacred article that existed in the Sanctuary, and subsequently in the First and the Second Beis HaMikdash. Throughout that time, there could be no doubt as to which of the ornaments were embossed. The question could be resolved merely by looking at the menorah. To explain: The menorah was originally constructed according to the prophetic vision Moshe our teacher received at Mount Sinai.^[7] This same menorah was used from that time onward, throughout the entire duration of the First Beis HaMikdash.^[8] We cannot say that the doubt arose at the time of the Second Beis HaMikdash, because: a) Ezra was accompanied by many elderly priests who saw the First Beis HaMikdash.^[9] Surely, there were some who recalled the structure of the menorah. b) The various differences between the First and Second Batei HaMikdash are discussed by our Sages in several places in the Talmud (including the very passage concerning the question regarding the embossed ornaments of the menorah). No source states that in the First Beis HaMikdash, the manner in which to decorate the ornaments of the menorah was known, but in the Second Beis HaMikdash, this was an unresolved issue. Moreover, the Sage who first mentions the existence of this question, Issi ben Yehudah, lived shortly after the destruction of the Second Beis HaMikdash. In his time, it was still possible to resolve this issue by enquiring of those who saw the menorah in the Beis HaMikdash or from Sages who had made such enquiries. Why then was the point a matter of question for him? Furthermore, if the reason that all the ornaments are to be embossed is because of a doubt, it would have been proper for the Rambam — who states^[10] that the purpose of the Mishneh Torah is to provide a person with a guide to observe the mitzvos fully — to state that the question is unresolved, instead of ruling that all the ornaments should be embossed. Of what relevance is this ruling? He cannot be telling us how to build the menorah in the First or Second Beis HaMikdash, for that is past history. Nor will this ruling be relevant in the building of the Third Beis HaMikdash, for this structure will be built in an era when “the knowledge of G-d will fill the earth,”^[11] and G-d will have revealed the solutions to all the unresolved questions concerning the construction of the Beis HaMikdash.^[12] A Resolution to the Issue Based on the above, we are forced to the following conclusion: The reason that all the ornaments of the menorah should be embossed is not a result of the unresolved question concerning the verse cited above. On the contrary, the embossing of the ornaments is motivated by another concept entirely. To explain: Embossing the ornaments makes them more attractive.^[13] The Rambam writes^[14] that “Everything [performed] for the sake of the G-d who is good should be attractive and good; [e.g.,]... If one consecrates an article, it should be from the best of one’s possession.” Thus we are obligated to fulfill all the mitzvos, and surely the construction of the Beis HaMikdash and its utensils, in the most attractive manner possible.^[15] Therefore, it follows that since embossing the ornaments makes them more attractive, all the ornaments of the menorah should be embossed. Thus, there are two dimensions to the embossing of these ornaments: the specific obligation that is mentioned in the verse quoted previously, and the overall obligation that stems from the fact that every mitzvah should be fulfilled in the most attractive manner possible. Therefore, the question as to which of the ornaments does the verse whose interpretation is unresolved apply, is — like the other four verses — only a theoretical matter. In practice, all the ornaments must be — and were always — embossed. What is unresolved is merely whether the particular ornaments were embossed because of an explicit command, or whether they were embossed because of the general charge to perform all of the mitzvos in the most attractive manner possible.^[16] * * * The above concepts are relevant to the Third Beis HaMikdash, for it will surely be constructed in the most attractive manner possible. In the Era of the Redemption, “good things will flow in abundance, and all the delights will be as freely available as dust.”^[17] This prosperity will enable us to build the Beis HaMikdash in the most beautiful manner ever.^[18] “And then, the offering of Judah and Jerusalem will be pleasing to G-d, as in the days of old and as in bygone years.”^[19] May this take place in the immediate future. ^[1]. Hilchos Beis HaBechirah 3:1-2. ^[2]. In his Commentary on the Mishnah (Menachos 3:7), the Rambam explains that he is referring to a technique commonly practiced by coppersmiths. “They would beat a surface of metal with a hammer until it appeared to be covered with almonds.” ^[3]. Shmos 25:34. ^[4]. Yoma 52a-b. ^[5]. The Mishneh LiMelech raises a difficulty with the Kesef Mishneh’s explanation, noting that the verse whose interpretation is in doubt refers to the menorah’s central shaft. There is, however, a second verse which describes the menorah’s branches which also mentions that the ornaments were embossed, Shmos 25:33. In that verse, the adjective “embossed” clearly refers to the goblets, and not to the bulbs and flowers. Seemingly, the doubt concerning the interpretation of the verse concerning the shaft is not sufficient cause for the bulbs and the flowers of the branches of the menorah to be embossed. Several other commentaries also discuss this question. ^[6]. The other four verses are Bereishis 4:7, Bereishis 49:6-7, Shmos 7:9, Devarim 31:16. ^[7]. For the menorah, and all the utensils of the Sanctuary, were built “according to the pattern which you are shown on the mountain,” (Shmos 25:40). There is an added dimension involved in the menorah. Our Sages explain (Midrash Tanchuma, beginning Behaalos’cha; Rashi, Shmos 25:31) that Moshe had difficulty appreciating how the menorah could be fashioned and G-d told him: “Throw the gold into the fire and it will be fashioned on its own accord.” Thus it was surely fashioned according to the manner desired by G-d. ^[8]. Menachos 98b. Although II Divrei HaYomim 4:7 mentions ten menoros fashioned by King Shlomo, these were in addition to the menorah made by Moshe. ^[9]. Ezra 3:12. ^[10]. Introduction to the Mishneh Torah. ^[11]. Yeshayahu 11:9, cited by the Rambam as the conclusion of his discussion of the Era of the Redemption, Hilchos Melachim 12:5. ^[12]. Accordingly it will be possible to build the Third Beis HaMikdash according to the vision of Yechezkel although previously there were details in its construction which the Sages could not fathom. See the introduction of the Tosafos Yom Tov to the tractate of Middos and the essay “How We Can Build the Beis HaMikdash.” Note also Yoma 5b which states that Moshe and Aharon will be resurrected in the early stages of the Era of the Redemption and will be present when the Beis HaMikdash is constructed. They will surely be able to advise us concerning the menorah. ^[13]. See Rashi, Shmos 25:31. ^[14]. The conclusion of Hilchos Isurei HaMizbeach. ^[15]. Note Shabbos 133b which derives a similar concept based on the verse (Shmos 15:2), “This is my G-d and I will glorify Him.” ^[16]. This explanation also resolves the difficulty mentioned by the Mishneh LiMelech discussed in note 5. ^[17]. Hilchos Melachim, loc. cit. ^[18]. The above statements follow the approach of the Rambam (Hilchos Melachim 11:1,4) that Mashiach will construct the Beis HaMikdash. Needless to say, according to the conception that the Third Beis HaMikdash will be “the Sanctuary of G-d, established by His hands” (Shmos 15:17) and will descend from Heaven complete (Rashi and Tosafos, Sukkah 41a), its perfection will surpass all human conceptions of beauty. ^[19]. Malachi 3:4.