Knesset Menorah

The head of the central branch depicts the war with Amalek at Rephidim as described in the Book of Exodus:

8 Then came Amalek, and fought with Israel in Rephidim. 9 And Moses said unto Joshua: "Choose us out men, and go out, fight with Amalek; tomorrow I will stand on the top of the hill with the rod of God in my hand." 10 So Joshua did as Moses had said to him, and fought with Amalek; and Moses, Aaron, and Hur went up to the top of the hill. 11 And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed. 12 But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun. 13 And Joshua discomfited Amalek and his people with the edge of the sword.

— Exodus 17:8–14

The relief portrays Moses standing with both hands raised high (without his staff), supported by Aaron and Hur. The uniqueness of this battle is its strange conduct: the battle was not won by the physical strength of one army over another, but rather by Moses' ability to keep his arms raised. Here also, the Amalekites are perceived as an especially bitter enemy, such that God promises to wipe them out once and for all. The war against Amalek is considered a seminal event in the history of Israel because of the perception of Amalek as the ultimate enemy. In every generation, a new character, associated with Amalek arises, and thus the promise of God to "wipe out the memory of Amalek" is seen as relevant to all generations. There is also a powerful theological message which appears in the Mishnah Rosh Hashanah (3:8): "And is it Moshe's hands that make [success in] war or break [success in] war? Rather, [this comes to] tell you, [that] whenever Israel would look upward and subjugate their hearts to their Father in heaven, they would prevail; and if not, they would fall."[5]

The Ten Commandments appear on the Menorah in their traditional form of two rectangular tablets with rounded tops. Written on the tablets are the Ten Commandments as given at Mount Sinai encapsulating the basic tenets of Jewish faith and values. Each commandment is represented on the tablets by the first two words of the full commandment. Flames rise in the background of the tablets, symbolizing the burning bush or Mount Sinai aflame at the Giving of the Torah.

Ruth is represented in the relief holding a pile of sheaves, she symbolizes the foreign woman that assimilated into the people of Israel and became the founder from which the dynasty from which the kings of Judah began. In her other hand Ruth is holding a candlestick with three candles, that symbolize the power of women in Judaism. The number of candles symbolizes the number of generations that pass between her till the birth of King David, the head of the royal family. That is the reason for the large crown on top of the candlestick. At the feet of Ruth, sits the matriarch Rachel, kneeling on the ground sobbing, as is expressed in the biblical verse "A voice is heard in Ramah, mourning, and great weeping, Rachel weeping for her children and refusing to be comforted because they are no more... Restrain your voice from weeping and your eyes from tears, for your work will be rewarded...They will return from the land of the enemy" (Jeremiah 31:15-16) Ruth and Rachel represent independence and monarchy on one hand, and the exile and enslavement on the other. The connection between the two women reflects the history of the Jewish people, where both are interlinked.[4]

Elkan designed the Vision of the Valley of Dry Bones shaped as an angel wearing a large flapping cloak, created from the four winds (in the background) that unite as one. The angel passes over skeletons and bones, that appear to be rising from the ground, in accordance to the prophecy in the Book of Ezekiel: "...and he brought me out by the Spirit of the Lord and set me in the middle of a valley; it was full of bones...I will make breath enter you, and you will come to life. I will attach tendons to you and make flesh come upon you and cover you with skin; I will put breath in you, and you will come to life. Then you will know that I am the Lord... My people, I am going to open your graves and bring you up from them; I will bring you back to the land of Israel." (Ezekiel 37).

The choice of the vision of the valley of dry bones in Ezekiel as a key event in the history of the Jewish people is understandable, the prophecy describes the end of times, and the return of the entire nation to the land of Israel.[4]

The central branch presents two modern day events: the establishment of the state of Israel and the Warsaw Ghetto uprising. The relief of the uprising describes many characters, that represent the different Jews in the ghetto: The fighters are seen with guns in their hands, or armed with axes, sticks, and knives. Alongside them appear different characters like an old Jew carrying a Torah scroll, a dead woman with a baby slipping from her arms, a man crying blocking his mouth with his hand, an elderly woman crying over the death of the dead child in her hands and more. Above all these stands a large man, his hands spread out and on his chest a necklace with a star of David pendant. The man's face is turned firmly upwards, in a position that appears praying. In the upper left corner, a warrior is seen swinging a rifle; this is a self-portrait Elkan, who survived the inferno but lost much of his family in the Holocaust.[6]

The choice of the Warsaw Ghetto Uprising as an expression of the entire Holocaust was very typical of Israel in the fifties and early sixties. The day chosen to commemorate the victims is called "Yom Hazikaron laShoah ve-laG'vurah" (Holocaust and Heroism Remembrance Day), and is held annually on 27 of Nissan, which is the date closest to the outbreak of the rebellion. Elkan continues with this line when he sought to glorify the heroism of the Jewish resistance during the Holocaust, which he says is "(t)he moral justification to life".

The Shema Yisrael prayer is considered one of the best known in the Jewish prayer book, and it express the belief in one God and his election of the people of Israel: "Hear O Israel, the Lord is our God, the Lord is one". The prayer appears on the central branch in the Menorah as an expression of the monotheism of Judaism to the world, as a light unto the nations. Elkan placed "Hear, O Israel" in the center of the Menorah as an element which epitomizes all the other branches and the inherent ideas of the Menorah.

At the base of the Menorah, Elkan placed the relief of the 1948 Arab–Israeli War and the founding of Israel, as an expression of the most recent significant thing that happened to the people of Israel. The relief depicts pioneers working on a rocky terrain, carving stones, plowing the land, building bridges, drilling wells, sowing and harvesting, planting and fortifying, laying down the foundations of the state. The placement of the event at the base of the Menorah appears to contradict the logic that the last event appear at the top of the Menorah and not the bottom, however Elkan express here the Zionist idea, which sees in the creation of the state of Israel the source of light for the whole Menorah.

Jeremiah, also known as the "prophet of destruction" lived in Jerusalem during its fall in the hands of Nebuchadnezzar, king of Babylon. In the relief, he is shown shouting and grieving for the ruined city, and the wickedness of his people. His arms are outstretched above, one clenched in a fist, in the background are the shattered towers of Jerusalem.

The prophet Isaiah, placed on the opposite branch from Jeremiah on the Menorah, lived shortly before him. His prophecies include multiple verses of comfort and descriptions of the End of Days. One of his prophecies is: "The wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling[a] together; and a little child will lead them. The cow will feed with the bear, their young will lie down together, and the lion will eat straw like the ox. The infant will play near the cobra’s den, and the young child will put its hand into the viper’s nest. They will neither harm nor destroy on all my holy mountain, for the earth will be filled with the knowledge of the Lord as the waters cover the sea." (Isaiah, XI, FH). In the relief Isaiah is standing, hands spread out, behind him light rays that symbolize his prophetic vision. At his feet, is the realization of his prophecy: a wolf hugging a lamb, a lion and a little calf. To the right, a child is playing with a snake, the entire relief represents an idyll.

The common to both prophets is their work and life, the contrast in the content of their prophecies.

The Maccabees from the Hasmonean dynasty symbolize the strong Jew who stands by force of arms in front of his enemies, whose victory in front of the decrees of Antiochus is celebrated on Hanukkah. In the relief on the Menorah, the Maccabees are depicted as brave warriors in the heat of battle, waving weapons. To the left, one of them is seen swinging a hammer (makevet) which is believed to be the source of the name Maccabees. To the foot of the four brothers, lays the fifth brother, Elazar, who was killed in the battle of Beit Zechariah. Behind his head lies his personal shield, bearing the Star of David, the tradition holds that this symbol has appeared on the shield of King David and the Jewish fighters following.

Rabbi Yochanan ben Zakkai, in contrast to the Maccabees, represents the non-aggressive victory. Rabbi Yochanan Ben Zakkai met with Vespasian, the Roman emperor, during the Great Revolt and persuaded him to allow him to save the Jewish leadership when Jerusalem falls. Rabbi Yochanan Ben Zakkai is depicted in the relief with arms spread out toward the ruins of Jerusalem, its Roman marble columns broken and shattered. He himself is protected by a strong stone arch, and with him some of the sages of Israel who survived the manslaughter, and they are on their way to Yavne.

The common to both is their victory, the contrast is their way to victory war versus dialog.

The Chassidic movement is a stream in Judaism, born in the mid-18th century, by Rabbi Israel Baal Shem Tov in Poland. The movement advocates the worship of God with joy, and emphasizes the direct connection of every Jew, even the most simple, to God, in the form of devotion and the help of the righteous. The act of any Jew in the world is perceived according to the Chassidic movement in a Kabbalist way, as part of the approximation of redemption or its distancing. The Chassidic movement is represented in Menorah relief as a Hasid (follower) in adherence. He is sitting in a flowering garden, his head crowned with sidelocks, surrounded by trees and birds. At his feet, a pitcher of alcoholic beverage, that Hasidim traditionally sip while gathering. Alongside the Hassid are string instruments and in the background two hasidim are seen dancing. The scene symbolizes the worship of G-d with joy, as is customary in the Chassidic movement, as it says in Psalms: "Worship the Lord with gladness; come before him with joyful songs." (Psalm 100:2)

The Golden age of Jewish culture in Spain is a term for the spiritual and cultural blooming of the Spanish Jews, from the 9th to the 13th century when Spain attracted Jewish immigrates. The Jewish community prospered blooming cultural and economically, and grew philosophers, poets, and important Jewish intellectuals. The Golden age of Jewish culture in Spain is represented in the Menorah relief by Maimonides holding his book "Mishneh Torah" and Aristotle's philosophy book. Next to Aristotle's book is an owl, symbolizing the " truth in the mind", while next to the "Mishneh Torah" stands a dove symbolizing the " truth of faith ". Both these two truths are the basis of the philosophy of Maimonides.[6] Maimonides visual representation is based on a famous portrait of Maimonides. Alongside Maimonides is Rabbi Judah Halevi, one of the greatest Jewish poets in Spain, singing and playing the harp.

The chassidic movement and the Golden Age of Jewish culture in Spain represent different ways of worshiping God, both geographic distribution centers of Jewish culture in their time.

The exiles to Babylon are depicted in the menorah relief sitting and crying on the rivers of Babylon, as it says in Psalms "By the rivers of Babylon we sat and wept when we remembered Zion" (Psalm 137:1). At their feet lay musical instruments in accordance with the following psalms "We hanged our harps upon the willows in the midst thereof" (Psalm 137:2). In the background, the luxury buildings of Babylon can be seen.

Opposite of them on the Menorah are the returnees to Zion, led by Nehemiah, wearing a hat of a Persian or Babylonian Minister and cloak. Nehemiah stands proudly over the restorers of Jerusalem and conducts the work, while holding the Declaration of the authorization received from Artaxerxes I of Persia, allowing him to rebuild the ruins of Jerusalem. This is the only anachronistic scene in the Menorah, as one of the builders in the scene appears as a Second Aliyah pioneer, holding a gun and protecting Jerusalem. The purpose of mixing these time periods is to tie together the returnees to Zion then and today.

The common between the exile and the return is the exile itself, the connection is a revised one- exile opposite of return.

Hillel the Elder is considered one of the humblest, patient and easy going among the sages. In the Menorah relief, he is depicted by a story from the Talmud, which appears in a series of stories depicting his patience: "...a certain heathen came before Shammai and said to him, 'Make me a proselyte, on condition that you teach me the whole Torah while I stand on one foot.' Thereupon he repulsed him with the builder's cubit which was in his hand. When he went before Hillel, he said to him, 'What is hateful to you, do not to your neighbor: that is the whole Torah, while the rest is the commentary thereof; go and learn it.'" (Babylonian Talmud: Tractate Shabbath Folio 31a). This story presented is of a non-Jew who wishes to learn the Torah of Israel quickly, and it is no wonder that Shamai (a strict figure) threw him out. Hillel chose to understand the other's request as a demand for most significant statement of the Torah of Israel, and the surprising answer is not theological, but rather a moral and social one. The relief presents a simple affair: Hillel supporting and talking to him, the latter standing on one leg.

Opposite of Hillel the Elder relief appears the relief of Ezra, a Jewish leader who led the returners to Zion, who is known for his religious regulations which included the expulsion of foreign women, the duty of reading the Torah every Monday and Thursday, and more. In the relief, Ezra is depicted standing above the people, reading from a large scroll the laws of the Torah, such as observing the Sabbath and the avoidance of assimilation. One of the people in the surrounding crowd reacts with a salute, as described in the Bible: "And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose... and Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up And Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshiped the LORD with their faces to the ground." (Nehemiah 8:4-6)

The common ground between Hillel and Ezra is that they are both religious leaders who have made an impact on generations to come, but while Hillel represents the Torah as a book morality, and is considered a model of kindness and tolerance, Ezra represents the Torah as a book of rules and regulations, and is perceived as a hard and uncompromising.

Rabbi Hanina ben Teradyon was a scholar in the second century CE, one of the ten martyrs and a particularly tragic character: His son went astray, his wife was killed by the Romans, his daughter was degraded and he was burned at the stake by Roman soldiers after being charged of studying Torah, which was against the Roman law. In the Menorah relief, Rabbi Hanina ben Teradyon is depicted on his knees tied to a pole, wrapped in a Torah scroll across his chest and in the background. Flames are seen surrounding Rabbi Hanina, and letters are floating before him - the letter "Alef" and "Shin" that together form the word "Esh" - fire, as is described in the Babylonian Talmud: "...On their return, they found R. Hanina b. Teradion sitting and occupying himself with the Torah, publicly gathering assemblies, and keeping a scroll of the Law in his bosom. Straightaway they took hold of him, wrapt him in the Scroll of the Law, placed bundles of branches round him and set them on fire. They then brought tufts of wool, which they had soaked in water, and placed them over his heart, so that he should not expire quickly... His disciples called out, 'Rabbi, what seest thou?' He answered them, 'The parchments are being burnt but the letters are soaring on high." (Babylonian Talmud: Tractate ‘Abodah Zarah Folio 18a)

The relief opposite Rabbi Hanina is of Job, the ultimate tragic figure, a man which all happiness is denied from, only because of a "bet" between God and the Devil on whether Job would continue to believe in God and to love Him despite his personal destruction. In the relief, Job is portrayed as a broken man, lying on the ground and supporting his drooping head with his hand. He is surrounded by his wife and three comrades, but, in fact, is very much alone.

The common ground between Rabbi Hanina and Job is them both being the clearest expression of "righteous and he suffers" with a few significant differences: we do not know why Rabbi Hanina was imposed with all his troubles, and his ending was bitter and bad as well, in contrast to Job, where the framework of the story clarifies the scenes, and eventually he is saved from death and receives many blessings and great longevity: "So the LORD blessed the latter end of Job more than his beginning...After this, Job lived 140 years and saw his sons and his grandsons, four generations" (Job 42:12-16). An additional difference between the two is in their response: Rabbi Hanina accepted the verdict without question, and did not try to precede his death to relieve his suffering, while Job and his friends are busy day and night with issues of compensation and wages, issues of eternity, faith and doubt.

Kabbalah represents the world of Jewish mysticism and is drenched in Torah symbolism and spirituality. The kabbalah is represented in the Menorah relief in the form of a Jew deep in thought, covered from head to toe. To his right appears the Hebrew letter 'Shin" in a circle, a kabbalistic symbol depicting the Divine Presence captured by the physical world. To his left appear the Hebrew letters of the divine name, Yod Hey Vav Hey, YHWH, framed by a triangle, which represents the spiritual trinity: mind, spirit, and soul.

Opposite of Kabbalah in the Menorah is the relief of the Babylonian Talmud (Talmud Bavli in Hebrew), a fundamental book of Jewish law, which was edited and sealed 1,500 years ago. The Talmud, in contrast to the Kabbalah, does not address, at least openly, spirituality, but rather focuses on technical matters relating to Jewish law, in order to define a clear way for the observant person. Alkan chose to depict the Talmud in the form of a Jewish scholar studying a book, his thumb raised in a characteristic way of those in a sophisticated study. To his right a man is knocking on a wooden fence made of stilts, symbolizing the fences of the Torah and the barriers against assimilation, as brought in the teaching of the Great Assembly of the wise: "Be cautious in judgment. Establish many pupils. And make a safety fence around the Torah" (Ethics of the Fathers 1:1)

Halakhic Literature is a vital collection of Jewish literature, collected over generations, that engage in the observance of Jewish law. The first official portfolio is the Mishnah, that was edited over 1800 years ago in the land of Israel, followed by the Talmud which was written by the sages. The halacha relief in the menorah is depicted by a difficult event in the Bible, in which the sons of Aaron, Nadav and Avihu, were killed by G-d after offering a sacrifice of 'strange fire'.

Aaron is located at the center of the scene, breastplate over his chest, looking at his two sons lying dead on the ground as the fire of God eats them. Aaron reaction was silent resignation "And Aaron held his peace" (Leviticus 10:3), thus expressing the authority of Jewish law as rules, not always understood and accepted. The severe judgment with which G-d tried Aarons sons stands contrary to the character and ways of Aaron, as brought in the Tosefta: "For so used Moses to say: "Let legal judgment pierce the very mountain;" whereas Aaron was accustomed to make peace between man and man" (Tosefta, Sanhedrin 1:2)

The Aggadah Literature ( also called Midrash ) is entirely different, its definition is: "Everything written by the sages, that is not law" The Aggada deals with stories and parables, that add a wide layer of interpretation to what is written in the Torah, and through that add "flavour" to the written text. The Aggada Literature is depicted in the Menorah relief by in the image of King Solomon wearing a crown, sitting in a vineyard, wrapped in grapes and holding cornucopia. Solomon was chosen to represent the Aggadah, as the Song of Songs attributed to him, is seen as an allegory of a lovesick man pining for his love, like the longing of God to His people.

Both literary forms complement each other, despite their differences, and together they form the corpus of Jewish Scripture.

Shimon Bar Kochba was a Jewish warrior who led the rebellion against the Romans that broke 60 years after the destruction of the second temple. The revolt lasted three and a half years, and despite the successes that characterized its beginning, eventually it was annihilated, the rebels and Bar Kochba killed. Bar Kochba is depicted in the Menorah relief wearing armor as he is dying. Behind him a comet, which is symbolized by name - Bar Kochba. His original name was Bar Cozba, but it was replaced by his admirers (including Rabbi Akiva), who tied him to Bilam's redemption of Israel prophecy: "...there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab" (Numbers, 24:17.) Bar Kochba's head hangs his helmet at his feet and his dagger next to his arm. On the helmet appears a relief of a lion, as according to tradition, Bar Kochba would gallop to war atop a lion.

Opposite of Bar Kochba is the relief of young David after defeating Goliath. David holding aloft the severed head of Goliath, behind him his is harp on which the royal cape and crown are hung. At Davids' feet, is Goliath's dagger. David represents the triumph of the simple truth over the strength of the armor.

David and Bar Kochba are both considered heroes of Israel, but opposed to David who won the war, became king and founded the dynasty from which the Messiah will come from, Bar Kokhba, called by Rabbi Akiva "the Messiah King", disappointed and failed in his war.

Messianism is faith in the coming of the messiah, who will bring salvation at the end of days. It is depicted in the Menorah relief in the form of two people raising their hands to the built Jerusalem, illuminated by sun rays. While there are ways to "speed up" the coming of the messiah, in the end it is God's decision exclusively.

Opposite of the Messianism relief in the Menorah, is the Ha'apala relief, the immigration of Jews to the land of Israel during the British Mandate before the establishment of the state of Israel in 1948. The immigrants are seen sailing on a ship through the waves, expressing joy, curiosity, and confidence. One of them is covered with a tallit, another casts a large anchor, in the background is a representative of the community in the form of a big, muscular man, leading the ship.

Messianism is seen as the traditional and passive Jewish faith, waiting for salvation by God, whereas the Ha'apala is an expression of Jewish activism, no longer waiting for miraculous salvation, but generating its own salvation.

Jacob is portrayed in the Menorah relief fighting the angel of God, before meeting again after years with his brother Esau, as is described in Genesis "And Jacob was left alone, and there wrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him. And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. And he said unto him, What is thy name? And he said, Jacob. And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed." (Genesis, 32:24-28)

The naked Jacob in the relief appears doubtfully wresting doubtfully cuddling the winged angel. This event in Jacobs life symbolizes his being a fighter, daring to stand up to the angel of the Lord and winning. On this occasion, Jacob received the name 'Israel', symbolizing courage and standing up to strong forces.

Opposite of Jacob is the relief of Abraham, who unlike Jacob, who submissions to God completely, when he is commanded to leave his house (Genesis 12:1), to fight kings (Genesis 14), and most strongly with the sacrifice of Isaac, where he obeyed God's command to sacrifice his only son. Abraham is depicted in the Menorah as an old man, his long hair surrounding his shoulders, he is seated cross-legged on the ground, his hands raised to the sides, as a sign of humility and acceptance of God's order.

The common between Jacob and Abraham is both being founding fathers, loyal to God, but each represents a different approach to worshiping.