Written by: Erin Parfet

Hanukkiyah

As one of the oldest and most universally recognized symbols of Judaism, a menorah (“lamp” in Hebrew, “menorot” in the plural, and usually refers to oil lamps) serves as an ongoing symbol of the nation of Israel striving to be a “light unto the nations” (Isaiah 42:6). Menorahs are inclusive of the biblically commanded 7-branch menorah mentioned in Exodus 25, representing God’s eternal presence, though other variations of menorahs exist throughout different Jewish communities. The nine-branched menorah (“hanukkiyah”) is almost exclusively used for celebrating Chanukah.

Today, the hanukkiah serves as a reminder not only of the miracle of the oil lasting in the Temple for eight days rather than merely one, but also of Jewish perseverance and victory over those wishing to annihilate their people and their faith. The sages view light as an element of peace and not a force of violence, thus symbolic of Israel seeking to be a light to the nations via peaceful means rather than force. This concept is reiterated by Zechariah, who sees a menorah in his vision, and God comments, “Not by might nor by power, but by My spirit” (Zechariah 4:1–6). While Jewish teachings specified that lampstands were to be cared for, there were no clear teachings historically on the spiritual relevance of the menorah.

This nine-branched design used within the Chanukah tradition contrasts with the seven-branched candelabrum that was used in the First and Second Temples. Today’s hanukkiyah is not a replica of the menorah used in the Tabernacle. Hanukkiyot today can come in a variety of shapes and sizes and can be constructed from different materials, so long as the material is nonflammable. As a fun fact, the maximum permitted menorah height in Jewish tradition is 32 feet.

Part of the rationale of the nine-branched menorah was the tradition implemented after the destruction of the temples not to duplicate any object that was in the temple. Hence, a nine-branched menorah would not be an exact replica of a seven-branched menorah from the Temple days. Therefore, some Jewish communities have attempted to implement six-branched menorahs. There are some antique European menorahs have experimented with having ten branches.

Some rabbis, unhappy with alternative numbers of branches compared to the seemingly standard seven, have sought to re-implement the usage of seven-branched menorahs. Their premise for upholding the tradition that the menorah does not replicate the menorahs of Temple days is that today’s menorahs are generally electric and do not run off of oil; obviously, the Temple would not have had electric or even battery-powered menorahs or modern technology. The Temple would have used olive oil of high quality to light its menorahs.

While there is some dispute over how much water that argument holds, seven branched menorahs today are more commonly used for other purposes, such as but not limited to decoration, historical displays, or Ner Tamid (“eternal light,” “eternal flame,” or “continual lamp” depending on the translation) in synagogues.

In essence, every hanukkiah is a type of menorah, but not every menorah qualifies as a hanukkiah.

Hanukkiyahs have eight candles at the same height to represent the eight nights of Chanukah. Meanwhile, the shamash (“servant”) candle is placed higher than the other candles, or perhaps off to one side, and is used to light the other candles. Once the shamash candle illuminates the other candles, it resumes its place on the hanukkiyah, elevated compared to the other candles. Candles are placed on the hanukkiyah from right to left, but when lighting the menorah, one lights the candles using the shamash candle from left to right.

Though Jewish people would not typically read Philippians 2:6–11, there are some interesting spiritual parallels with the One who is the Light of the World:

Who, though existing in the form of God, did not consider being equal to God a thing to be grasped? But He emptied Himself, taking on the form of a slave [shamash], becoming the likeness of men, and being found in appearance as a man. He humbled Himself, becoming obedient to the point of death, even death on a cross. For this reason, God highly exalted Him and gave Him the name that is above every name: that in the name of Yeshua, every knee should bow, in Heaven, on earth, and under earth, and every tongue should profess that Yeshua the Messiah is Lord—to the glory of God the Father. (Philippians 2:6-11)

Some scholars will extrapolate the symbolism of the menorah to the Book of Revelation, in which John sees a vision of Yeshua and seven lampstands made of gold. Perhaps the seven lampstands were actually a menorah, or perhaps even seven menorahs, and the construction from gold would have been consistent with God’s instructions to Moses. Some maintain that the seven branches of the menorah could represent the seven churches of Asia Minor depicted in Revelation 1, and therefore, because the churches are comprised of believers in the Messiah, the menorah could, according to some, be symbolic of believers in Yeshua throughout the entirety of the world, the entire Bride of Christ here on earth.

Using the spiritual menorah illustration to symbolize the worldwide body of believers…what is a menorah if it is not to be shine a light onto the world? Where did the light come from? What good is a menorah without light? Those who have extrapolated out this concept of the spiritual menorah often point to the Holy Spirit as bestowing the light upon each branch, each believer in the spiritual menorah, from the Day of Pentecost through the present day.

In Jewish traditions, hanikkuyah are often placed in window sills so that those passing by can declare the Chanukah miracle to all and shine light on those who may be passing by and ultimately all who may see it. This is especially relevant as the days grow shorter during the winter months.

How little the Jewish people may realize or accept that this concept was personified in Yeshua the Messiah, who articulated this same concept that light is to shine before others and not be hoarded for ourselves.

You are the light of the world. A city set on a hill cannot be hidden. Neither do people light a lamp and put it under a basket. Instead, they put it on a lampstand so it gives light to all in the house. In the same way, let your light shine before men so they may see your good works and glorify your Father in Heaven. (Matthew 5:14–16)

May we rejoice in Yeshua, the light of the world, born a Jew beneath the light of a bright star in Bethlehem, who calls us to join Him in being light to the world, shining brilliantly amidst the moral and spiritual decay of fallen humanity. For as John 1:5 reminds us, “the light shines into the darkness, and darkness did not overcome it.” This is true with the Chanukah story and true with the promises of the Lord in each of our lives today.

Let us be sure to resupply our lamps with oil each day with scripture study and a genuine relationship with our Savior and Messiah. Lest we be like the foolish virgins who packed their lamps but did not procure oil to actually light their lamps and actually fall asleep while awaiting the coming of the bridegroom. May we be sure not only to be consumers of the word and hoard the light for ourselves, but to actively shine the light before others in whatever way the Lord may call each one of us. not only during the Festival of Lights but all year long.

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