The Mezuzah is Jewish Art and a Very Special Reminder
“Hear” or “Listen” are very important words in the Jewish faith and the mezuzah is there to remind all Jews of it. A beautiful piece of Jewish art, the mezuzah is a piece of parchment on which are written the phrases from Deuteronomy 6:4-9 and 11:13-21 which comprise the Jewish prayer the Shema. The parchment is usually placed inside a decorative case and is hung from the doorposts of a Jewish house. Affixing a mezuzah thus is in compliance with the biblical commandment. On the reverse of the inscriptions on the front, there are two inscriptions on the back of the parchment. One is the Hebrew word for the name of God and the other is a cipher for certain words of the Shema.
Not anyone can prepare a mezuzah. Like a legal document, the mezuzah must be written by a scribe who has undergone years of intensive training. Black indelible ink must be used and a special quill pen is required to write the words of the mezuzah. For Orthodox Jews, the parchment must be inspected by a qualified scribe two times every seven years to make sure that the parchment is not torn or the letterings faded. If the parchment is torn or the letters faded, the mezuzah is considered invalid. This makes the mezuzah a very orthodox example of Jewish art.
There is a prescribed ritual for attaching the mezuzah to the doorpost. It must be attached on the top third of the doorpost on the right side of the door about 3 inches from the door opening. Nails, double-sided tape, screws or glue many be used to attach the mezuzah to the doorpost. Ashkenazi Jews tilt the mezuzah towards the opening of the door while others, like Sephardim Jews, install the mezuzah vertically.
When the mezuzah is being installed, it is held against the spot where it will be affixed while a blessing is invoked. Anyone old enough to understand the biblical command can recite the blessing. Only after the blessing is recited will the mezuzah be affixed.
Although the case for the mezuzah is not essential, it has become a work of Jewish art through the ages. It can be produced from silver, wood, stone, ceramics and even clay. Some suppliers of mezuzah cases photocopy the parchment itself and either give or sell it to the owner as a remembrance. So ingrained is the mezuzah in Jewish life that even Jews who are not avid religious practitioners follow the tradition of attaching a mezuzah to their doorposts adding a beautiful piece of Jewish art to every home.
The Kippot Invokes the Fear of Heaven
Kippot is the plural form of kippa, sometimes known as a yarmulke. It is a head cover in the shape of a hemisphere used by Jewish men to comply with religious requirements while adding a piece of Jewish art to one’s person. In conservative and reform groups, kippot are also sometimes worn by women. Kippot are worn in the light of the Talmudic instruction to “cover your head in order that the fear of heaven may be upon you”.
There are many reasons in Jewish practice for the wearing of kippot. One reason given is that it is a sign that the person is honoring God. Another reason is that Jewish law requires men to cover their heads while praying and still another is that it distinguishes Jews from non-Jewish companions, especially while in prayer. In a more spiritual vein, a story in the Talmud recounts that by covering his head, a man was saved from becoming a thief and going astray. There are Jews, however, who do not completely agree and many great rabbis are said to have refrained from covering their heads. Like any piece of personal clothing, however, the kippot also serves as an example of Jewish art.
Kippot are one of the many forms of Jewish headgear through the years. In the Middle Ages, a full hat with a brim was the most common headgear for Jewish men. As is happening today with Muslim clothing, Christian governments at the time made wearing the Jewish hat compulsory in order to discriminate against Jews. In 2004, the French government banned the wearing of kippot and hijab in public primary and secondary schools. In the United States, rabbis wore a Chinese skull cap or one shaped like a beret during the early 19th century.
The color, style and fabric of kippot have a distinctive meaning. Whether the kippot is black, white or blue would indicate which movement a Jew belonged to. Likewise, crocheted, satin, suede or velvet kippot would identify one’s affiliations. In keeping with the times, kippot as fashion items of Jewish art are now made using colors of sports teams and even sporting Star Wars or cartoon characters, leading some Jewish schools to ban non-conformist kippot. People give away kippot as souvenirs for an occasion like a wedding while special kippot for babies are now available.
In connection with the much-recounted story of the “camouflage kippah”, Rabbi Feller at a White House meeting with President Reagan described the significance of kippot by saying that they serve to “tell ourselves and the world that there is something which is above man’s intellect: the infinite wisdom of God”.
Menorah: a Symbol of Faith and Jewish Art
And God said to Moses “… you must make a lamp stand of pure gold, a commandment that resulted in one of best examples of Jewish art. Of hammered work the lamp stand is to be made.” (Exodus 25:31-40) giving rise to the first menorah. Menorah simply means a candelabrum or lamp stand. There are two types of menorah: the Hanukkah menorah and the Temple menorah. Together with the Star of David, the Temple menorah is a traditional symbol of the Jewish faith.
The Temple menorah, as depicted in Jewish art, has seven branches. It was used in the Tabernacle during the journey of the Jews through the desert and then later in the Temple. Consisting of a base and a shaft with six branches, it has to adhere strictly to the prescribed design. All the branches are curved and at the same height as the shaft so their tops form a straight line. There is disagreement on whether the branches are straight, semicircular or elliptical, although archaeological findings point to the latter.
The Temple menorah appears to have vanished at the crossing of the Jordan. No mention of the Temple menorah is made in subsequent records either when the Ark of the Covenant was moved during the times of Samuel and Saul, or when the First Temple of Solomon was erected. When the temple was restored after the return of the Jews from Babylon, the only mention made is of “sacred vessels” although it continues to be depicted in Jewish art of the period.
The Hanukkah menorah has nine branches. It is lit during the 8-day Jewish holiday of Hanukkah. One branch called the “shamash” is for a candle designated to light all the other candles. This branch is usually in the center and is higher than the other eight branches whose tops must be at the same height.
There is a ritual to the lighting of the Hanukkah menorah. On the first night of the holiday, one candle is placed on the holder at the far right and lit by the shamash. Every night thereafter, another candle is added, from right to left, and lit. Here, as well, controversy exists. Jewish law follows the opinion of the House of Hillel. However, the House of Shammai holds that all eight candles should be lit on the first night, seven on the second night, etc. until only one candle is left on the last night of Hanukkah.
The largest Hanukkah menorah is in Indonesia which has a total Jewish population of 20 people. The 4,000 lb. Manhattan menorah in New York City at 32 feet is so tall that a crane is needed to lift a person to light the candles. The menorah stands as a unique combination of Jewish faith and Jewish art.
