Make for me a Temple and I will dwell within you. Make it the same exact way that I show you, it and all its vessels.
- A Mikdash Me’at:[1]
All synagogues are referred to by Scripture as a small temple, and hence must be respected accordingly.
Does an Ezras Nashim contain holiness?[2] Yes.
A Beis Midrash:[3] A hall designated for Torah study is even holier than a synagogue, and hence the requirement to respect the space is even greater than that of a synagogue. Certainly, everything that is forbidden to be done in the synagogue due to lack of respect may not be done in a Beis Midrash.
A private room of study:[4] Only a public study hall contains holiness, however a private study room such as one’s personal study room in his home, does not contain so much holiness. However, it does have some level of holiness and hence one should not act too lightly in this area as the sages state that G-d only dwells within the four cubits of Jewish law.
Temporary areas used for a Minyan:[5] Homes and courtyards which house occasional Minyanim, do not contain any holiness.
- Building a shul:[6]
A synagogue should only be built based on the directive of a Torah scholar as there are many detailed laws involved in the way a synagogue is to be built.
Building a house taller than a Shul:[7] The house of a person should not be built higher than a community synagogue as if one does so there is danger of annihilation to the entire community. [Some Poskim[8] rule that this applies even if there are other Gentile homes in the city which are already taller than the synagogue. Many are accustomed to being lenient in this today based on various arguments of leniency.[9]]
Not to block the sunlight entering a Shul:[10] A person is to be very careful not to prevent or block sunlight from entering a Shul, as doing so is a danger for one’s family.
Laws involved in building a bathroom by a Shul:[11] One is to avoid positioning the toilet in a way that one’s back faces the Shul. One must avoid attaching the toilet to the wall of the actual sanctuary.[12] There is no prohibition in having the bathroom share the same wall as the sanctuary.[13] However some[14] write that one should initially build the walls for the bathroom in a way that it does not share any of its walls with the walls of the inner sanctuary.
Building windows in a Shul: A shul is required to have windows facing Jerusalem [east] in order so when praying Shemoneh Esrei one faces the window. This window is necessary in order so one be able to re-arouse his concentration during Shemoneh Esrei by looking at the heavens in case he loses his train of proper thought. It is proper to have a total of 12 windows in a Shul, building a portion of them amongst each of the four directions.
Towards which direction should the Aron Hakodesh be facing?[15] The Aron is to be set up facing Eretz Yisrael, in the same direction that one is required to pray towards. Hence in those countries which are West of Eretz Yisrael the Aron is set up facing east. Nevertheless those countries which are Northwest of Eretz Yisrael, then if they are very North above Eretz Yisrael, then the Aron, as well as the eastern wall which the congregation Davens towards, is to be set up facing Southeast as opposed to directly facing East.
Building a room in front of the Shuls main sanctuary: One is required to Daven within a room that is enclosed within two entrances. Therefore the custom has become to build a hallway in front of the main sanctuary of a Shul so that the actual Shul is enclosed within its own entrance as well as the main entrance of the building which enters into the hallway.
Make the Menorah from pure gold. It is to contain a base, branches, goblets, knobs and flowers made from the original piece of gold. It is to have six branches, three from each side.
May one make/use a Menorah of seven branches?[16]
It is [Biblically[17]] forbidden to make a Menorah which resembles the Menorah in the Temple, [and is valid for use in the Temple[18]]. Accordingly, one may not make a Menorah of seven branches, but rather of 5, or 6, or 8 branches.[19] This prohibition to make a seven branch Menorah applies even if it is made of non-gold metals, and even if it does not contain [the features of the Biblical Menorah such as] the goblets, buttons and flowers, and even if it is not 18 Tefachim [1.4 meters] high.[20] [It likewise applies even if one makes the Menorah into a different shape than that of the Temple, such as with half circle branches, or triangle shaped branches and the like.[21] Those Shuls which make/own a seven-branched metal Menorah are to be protested until they remove a branch or add an eighth branch.[22]
A non-metal Menorah of seven branches:[23] It is permitted to make a non-metal Menorah which contains seven branches.[24] Thus one may make a seven-branched wood, earthenware, [glass or plastic] Menorah.
Menorah designs
The commonly depicted shape of the Menorah contains curved half circle branches, and is used for coinage, marketing, designs and sculpture art. The Rebbe[25], after a thorough Halachic and historic analyzation, concluded that this shape is in truth not the shape of the Temple Menorah, but of a cloned Menorah which was captured by the Romans, and placed on display in Rome to depict the fall of the Jews. The true shape of the Temple Menorah, from both a Halachic[26] and Historic perspective, contained diagonal branches. This is the shape of the Menorah which was depicted by the Rambam in his magnum opus Mishneh Torah, and was testified by his son, Rav Avraham, to be an exact depiction of the Temple Menorah. Due to the Rebbe’s discovery and revelation, artists commonly name this Menorah as the Chabad Menorah, although in truth this is the Menorah of all Jewry, as depicted by the Rambam. The Rebbe stated that one is to endeavor to use for Chanukah an eight branch Menorah which follows the true Temple shape, and not the half circle branches which depict a cloned Menorah which was used by the Roman’s as propaganda for crushing the Jewish pride and spirit.[27] [This however does not mean that everyone should use a Temple shaped Menorah, but that if they are buying a Menorah with branches, then the branches should be diagonal. However, Menorah’s that do not contain branches may also be used, and so was used by the Rebbe himself.[28]]
Picture in Rambam Roman cloned Menorah Temple Menorah
[1] Ketzos Hashulchan 29:1
[2] Peri Megadim 151 A”A 1
[3] Admur Hilchos Talmud Torah 4:10; Ketzos Hashulchan 29:4
[4] Ketzos Hashulchan 29:5
[5] See Michaber 151:2; Hachaim 151:26 that so applies according to all Poskim; Ketzos Hashulchan 29:5
[6] Ketzos Hashulchan 29:6
[7] Michaber 150:2; Piskeiy Teshuvos 150:7
[8] Shivim Temarim on Tzavah ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 209:2
[9] See M”B 150:4; Kaf Hachaim 150:21; Piskeiy Teshuvos 150:7
[10] Michaber 150:4; Sefer Chassidim 813; Sefer Shemiras Haguf Vihanefesh [Lerner] 209:3
[11] See Kaneh Bosem 2:2; M”B 3:14; Piskeiy Teshuvos 3:6
[12] Shieilas Yaavetz 2:54; Piskeiy Teshuvos 151:32
[13] Kaneh Bosem ibid
[14] Piskeiy Teshuvos ibid and 151:32
[15] Admur 94:2
[16] Michaber Y.D. 141:8; Rambam Beis Habechira 7:10; Avoda Zara 43a; Likkutei Sichos 20:169 [printed in Shulchan Menachem 3:275]
[17] Maharik 75; Birkeiy Yosef 141
[18] See Shach 141:35-36; Chidushei Rav Akiva Eiger ibid; Pischeiy Teshuvah 141:14
[19] Seven branched Menorah with eight candles: Some Poskim rule that one may make a seven branched Menorah which will hold eight candles. [Chacham Tzevi 60, brought in Yad Efraim 141]
[20] Michaber ibid; Maharik Shoresh 75 in name of Rabbeinu Yitzchak of Krubel
The reason: As a metal Menorah remains valid for use in the Temple even though it is not made of gold. [Shach 141:35] Likewise, the Menorah remains valid for use even if it does not contain the goblets, flowers, and buttons, and even if it is not 18 Tefach high. [Shach 141:36]
A gold Menorah which does not have the flowers etc.: Some Poskim suggest that one may make a gold Menorah of seven branches so long as it does not contain the goblets and buttons, being that a gold material Menorah is invalid if it does not contain these features. [Implication of Shach ibid, brought in Bechor Shur on R”H 24, Rav Akiva Eiger 141, Pischeiy Teshuvah 141:15] However, other Poskim clearly rule that it is forbidden to make a seven-branched gold Menorah even without these features. [Bechor Shur on R”H 24, brought in Rav Akiva Eiger ibid; Pischeiy Teshuvah 141:15] Practically, one is to be stringent regarding a questionable Biblical prohibition. [See Maharik ibid; Birkeiy Yosef 141; Pischeiy Teshuvah 141:14]
[21] Tevuos Shur on R”H 24, brought in Pischeiy Teshuvah 141:14
Other opinions: Some Poskim lean to permit making a seven branched Menorah which contains circle shaped branches. [Mishnas Chachamim on Avodas Kochavim p. 64, brought in Pischeiy Teshuvah 141:14]
[22] Birkeiy Yosef 141; See Maharik ibid; Devar Moseh 1:122
[23] Shach 141:35; Implication of Michaber and Tur ibid
[24] The reason: As only a metal material Menorah is valid for use in the Temple. [Talmud; Rambam Beis Habechira 7] Thus, all other materials may be made into a Menorah of the same shape as the Temple. [Shach ibid] However, see Tevuos Shur on R”H 24, brought in Pischeiy Teshuvah 141:14 and Rav Akiva Eiger ibid that even an invalid Menorah may not be made to replicate the Temple Menorah
[25] Likkutei Sichos 21:168 and 26:201 [printed in Shulchan Menachem 7:192]
[26] Depiction of Menorah of Rambam brought in Pirush Hamishnayos and Hilchos Beis Habechira 3:10; Rav Avraham the son of Rambam on Parshas Teruma 25:32 “The six branches come out of the main branch in a diagonal, as my father depicted, and not in a half circle, as is depicted by others”; Rashi Teruma 25:32 “The branches are diagonal”; See Bechor Shur Rosh Hashanah 24 and Mishnas Chachamim Avoda Kochavim p. 64, brought in Pischeiy Teshuvah 141:14 who implies the Temple Menorah had diagonal branches
Other opinions: Some sources record that the Menorah contains half circle branches. [Maaseh Choshev 7:7; Chochmas Hamishkan; Zayis Ranan Behalosecha; Even Ezra Tetzaveh 27:21; Teruma 25:37]
[27] Likkutei Sichos 21:168 footnote 41 [printed in Shulchan Menachem 3:275]
[28] Hiskashrus 541:12 footnote 9
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