Symbolism in the Menorah's Branches

For more on the Menorah (and not just its branches) click here

Parshat Terumah

by Rabbi Avi Billet

As the Torah depicts the instructions for the vessels of the Mishkan, each item has very detailed instruction pertaining to its particular structure. The Ark, for example, is relatively easy to understand. The Menorah, being more artistic, is more complicated in its design, and therefore in the details of its instruction.

And yet, some elements of instruction seem nonetheless out of place. The Menorah, being a symmetrical edifice, has a middle branch and two sides of three branches each, which mirror one another exactly. Armed with this knowledge, we might expect that the manner in which 25:33 depicts the design on each branch would be the standard for all of the Menorah. “There shall be three embossed cups, as well as a sphere and a flower on each and every one of the branches. All six branches extending from the menorah's [stem] must be the same in this respect.”

Note how the verse does not give the exact same description for each branch – it just says that all six should be identical in the manner of the cups, sphere and flower. But then it says in 25:35, “A sphere shall serve as a base below two branches, a sphere shall serve as a base below two branches, and a sphere shall serve as a base below two branches for the six branches of the Menorah.” Even Rabbi Aryeh Kaplan noted the oddity and chose to translate the verse in summary fashion, “A sphere shall serve as a base for each pair of branches extending from [the shaft]…” covering the repetition through the phrase “for each pair of branches!”

Rashbam focuses on the word “Kein” – meaning “so it was” for all branches, which appears in 25:33, but does not appear in 25:35. He notes that the word “kein” doesn’t appear in the verse which repeats where the sphere was at each connection of branches because the verse covers all the spheres in this part of the menorah! In the earlier verse, when it says “kein” it was for all the branches, the Torah only gives us two examples of the six branches, before essentially saying “etcetera.”

Fair enough. But is there a deeper lesson to be learned from the repetition of the word “Kaftor” (sphere) and its placement between the two branches at every connection of the branches to the center stem, which is the Menorah?

Most commentaries on the Mishkan parshas take to the world of symbolism in explaining the Mishkan to Torah-readers. The Alshikh does exactly this in explaining the repetition of the need for each Kaftor.

He says there are parts of the body, similar in design to a Kaftor, which, in each case has a covering. That body part has the opportunity to complete that which the branches begin, if it is utilized properly, and the message of the branches is understood.

The first branches are the ears. Everything a person hears from teachers is than transmitted to others through the “Kaftor” that is the tongue. The tongue is covered by the mouth. The ears hear, and the tongue impacts others’ ears.

The second set of branches are the eyes, and the “Kaftor” beneath them is the heart, which is drawn by the things the eyes see. The heart is covered by the body. What the heart wants it desires

The third set of branches are the hands, and the “Kaftor” beneath them, is only on men, and is covered by garments. Both the branches and the “kaftor,” explain the Alshikh are governed by the sense of touch. He notes the practice of Rebbe (Shabbos 118b) to not lower his hands below his navel.

The branches each have the opportunity to serve God: the ears hear, leading the tongue to share words of Torah. If the eyes don’t see bad, they won’t be enticed to draw the heart to bad. If hands are trained to do good things, they can be associated with mitzvah fulfillment and deeds which benefit others – carrying things, driving, fixing, etc. And certainly this is the case for a man’s “kaftor.”

Perhaps it’s not too farfetched to suggest that the ears have lobes, the eyes have lids, and the hands have the ability to clench, so these “branches” can prevent themselves from being utilized improperly.

Using the kaftorim for mitzvos, and training the branches – the ears, eyes and arms – in the service of God, is good for everyone, whereas misappropriating any of these parts of the body for sin makes for a wasteful existence.

Just as the Menorah was “Kulah Mikshah Achas Zahav Tahor,” entirely made out of a solid piece of gold, concludes the Alshikh, so should each person merit that his (or her) entire body, not just parts of it, be models of good and proper behavior, ideally in the service of God and as a person who does chesed (acts of kindness) towards other people.

Once we understand the Torah's imagery on a symbolic level, referring to the body, the reason why each set of branches is singled out becomes clear. We are faced with different kinds of behavior choices, distinguished by the differences in our branches and kaftorim. May we merit to fulfill the blessing of the Alshikh, that our externals and internals should be an honest reflection of one another in our constant effort to be complete people, made of one solid stock that is flawless in its construction and implementation of doing God's will.