Chapter 

“When I Went to … Th ere I Saw the Menorah…” Th e Temple Implements during the Second Century c.e.

by Steven Fine

he interests of Eric M. Meyers stretch from Shetreet and Pope John Paul II. Aft er the meeting, the Bronze Age through the early Islamic Sheetret reported that: period, from ancient to the diaspora T …he had asked for Vatican cooperation communities of late antique , from literary to in locating the 60-kg menorah from archaeological sources to the State of Israel and the that was brought to contemporary Jewish life in America. In celebra- Rome by 70 c.e. Shetreet claimed tion of Eric Meyers’ interests and contributions, I that recent research at the University of off er this study of the menorah — which spans all Florence indicated the menorah might be of these sources, periods and locales. among the hidden treasures in the Vatican’s From the earliest literary depictions of the Tab- catacombs. “I don’t say it’s there for sure,” ernacle and its implements in the Pentateuch to he said, “but I asked the Pope to help in the most recent times, concern for the Temple imple- search as a goodwill gesture in recognition ments has a central place in Jewish thought. Th is of the improved relations between Catholics is true of the implements described in Exodus 25 and (Palmieri-Billig 1996: 1). and 37, and, to a lesser extent, of the implements of the Second Temple. A poignantly contemporary Th e Israeli newspaper Haaretz discussed the re- example of this concern was reported on page sponses to the incident in an article in May 1996. one of on January 18, 1996. Th e Witnesses to this conversation, reports Haaretz, newspaper reports a personal meeting between “tell that a tense silence hovered over the room then Israel minister of Religious Aff airs Shimon aft er Shetreet’s request was heard” (Bergman 1996:

  Steven Fine

18–20, 22). Shetreet’s request, and others that have traditional Jewish fear and distrust of Christians followed, are a fascinating extension of the Zionist (particularly Catholics). I mention elements that hope that the Menorah taken by Titus be returned I have encountered causally over the last few years “home” by the Zionist movement (Mishory 2000: only to illustrate the contemporary interest and 165–99). Th is is expressed in literary and visual passion that the Temple menorah, plundered and sources, most offi cially in the Israel Independence taken to Rome by Titus, continues to engender. Day 1955 commemorative postage stamp showing Rabbinic literature is, of course, vitally interested the menorah ablaze within the seal in the /Temple vessels. Among the most of the State of Israel (Mishory 2000; see Litzman fascinating evidence for this Rabbinic concern is a 1978: 76). group of sources that suggest that the Sages actually Th e legends of the menorah at the Vatican have visited Rome and there “saw” the menorah and considerable currency among American Jews. I other vessels of the Temple. Th e earliest appears have heard it from Jews who are members of all in Tannaitic sources and the latest in Byzantine- movements, clergy and laity, many of period midrashim (Strack and Stemberger 1992: whom take it to be a historical fact. I have heard 119–244, 254–393). My purpose in this context three versions, though many others surely exist. is to assess the historicity of these sources, fi rst According to the fi rst, a certain American Orthodox against the background of Rabbinic literature and rabbi entered the Vatican and saw the menorah. Ac- what we know about the whereabouts of the these cording to a second, told to me by an Israeli Moroc- vessels, especially the menorah, during the latter can rabbi resident in the United States, it was a Mo- fi rst and second century c.e. Parallel sources for roccan rabbi known as “Rabbi Pinto.” An American this inquiry — from and the archaeology resident in Jerusalem recently told me a version that of Rome and Palestine — allow for the contextu- bears a distinctly Anglo-Israeli loading. Th is story alization of these traditions: something rare for recently embellishes the famous rescue mission of Rabbinic evidentuary traditions. Th e sources under former chief Rabbi of Israel Isaac Herzog to rescue discussion are as follows: Jewish children in Europe, during which he visited with the Pope at the Vatican. According to this 1. Toseft a Kippurim 2:16 — embellishment, the Pope showed Rabbi Herzog the Th e Temple Veil (parokhet) menorah and refused to return it! Father Leonard He took the blood from the one who was Boyle, former director of the Vatican Libraries, tells stirring it. of Orthodox Jewish tourists from the United States He entered the place into which he had en- entering the library during their visits to the Vatican tered [earlier] and stood in the place where and with all naiveté telling Father Boyle that their he had stood, and sprinkled some of it on rabbi teachers had instructed them to go fi nd the the (kapporet) toward the two menorah during their visits (Bergman 1996). In this cloths of the ark, way, the most holy pilgrimage complex in Western One [sprinkle] upwards and seven down- Christendom is turned into a Jewish pilgrimage site wards. But he did not intentionally sprinkle (or at least a religiously amenable option for Jews upwards or downwards. But he did it like uncomfortable with visiting Christian sites)! Th e one who swings a whip. folklore of the Vatican menorah is well deserving And thus did he count: “One, one and one, of a broader treatment. one and two, one and three, one and four, Folklorist Dov Noy tells me that the myth of the one and fi ve, one and six, one and seven.” menorah at the Vatican is not a part of traditional Rabbi Judah said in the name of Rabbi Lazer: Jewish folklore, and was not recorded by the re- “Th us did he count: ‘One and one and one, searchers of the Israel Folklore Archive. I would not two and one, three and one, four and one, be surprised if this is a distinctly American-Jewish fi ve and one, six and one, seven and one.’” urban myth, blending American anti-Papism with “When I Went to Rome…There I saw the Menorah…” 

He went to his left , along the veil (parokhet). single net and began to curse and blaspheme And he did not touch the veil. Heaven, saying: “One who makes war with But if he touched it, he touched it. a king in the desert and vanquishes him Said Rabbi Lazer son of Rabbi Jose, “I saw it in cannot be compared with one who makes Rome and there were drops of blood on it. war against a king in his own palace and And they told me: ‘Th ese are from the drops vanquishes him.” of blood of the Day of Atonement.’” He then embarked on a ship. As soon as he had embarked a storm smote the sea. 2. Sifre Zutta, Baalotekha to Numbers 8:2 Said he: “It appears that the power of the — Th e Menorah of this nation is only on the sea. He punished the Generation of Enosh by wa- …And whence do I know that each lamp ter. He only exacted retribution from the was pointed toward the middle lamp? generation of Enosh through water. He only Scripture says: “toward the lampstand (me- exacted retribution from the generation of norah)” (Num 8:2). the Flood through water. He exacted retri- And thus it says: “and he dwells turned bution from Pharoah and his army through toward me” (memuli; Num 22:5). water. When I was in His house and His own Said Rabbi Simeon: When I went to Rome domain He could not stand against me, but there I saw the menorah. All of the lamps were now I am beginning to think that he will kill pointed toward the middle lamp. me with water.” Th e Holy One, blessed be He said to him: 3. Jerusalem , Yoma 4:1, 41c “Villain! By your life, I will infl ict pun- — Th e Priestly Frontispiece (tsits) ishment upon this villain using the most Th e priestly frontispiece, on it was written: insignifi cant creature that I created during “Holy to the Lord.” the six days of creation.” “Holy” was written below, and “to the Lord” Immediately the Holy One, blessed be He, was written above. beckoned to his guardian angel of the sea Th is is like a king who sits on his throne. and he ceased from his fury. And similarly [for lots for the scapegoat]. When he reached Rome all the dignitaries Said Rabbi son of Rabbi Jose: I saw of Rome came out and lauded him. it in Rome, and the name was written on it When he arrived in Rome he entered to the in a single line, “Holy to the Lord.” bath house, and when he left they brought him a vial of spiced wine to drink. 4. Genesis Rabba 10, 7 (Venice, 1545) A mosquito entered his nose and gnawed his — Th e Mosquito that Ate Titus’ Brain brain until it became as big as a two pound dove. He screamed, saying: “Let them (the Th e wicked Titus entered the , doctors) split open the brain of that man his sword drawn in his hand, slashed the two (that is, his own brain).” veils. He brought two harlots and performed Immediately the doctors were called. sex on them on the , and his sword came Th ey split his brain and removed it, being out full of blood. the size of a two pound dove. Th ere are those who say that it was from the Rabbi Eleazar son of Rabbi Jose said: I saw blood of the sacrifi ces, and there are others Th ere were two .(ברומי אנא חמיתיה) it in Rome who say that it was from the blood of the pounds on one side [of the scale] and the dove he-goat of Yom Kippur. on the other, and the one weighed exactly the He cursed and blasphemed and took all same as the other. the Temple vessels and made them like a  Steven Fine

Th ey took it [the pigeon] and placed it in just one example: In Mishnah 1:2 we fi nd one bowl. As the bird changed so did he the wonderfully piquant comment “Rabbi Eleazar [Titus] change, and when the mosquito fl ed, son of Jacob says: Once they found the brother of the of the wicked Titus fl ed. my mother sleeping, and they burned his robe!” Th e Rome comments are the continuation of this 5. Esther Rabba 1, 12 — Th e Th rone of Solomon sort of personal verifi cation. In the sources under discussion, direct evidence of having “seen” these …It has been taught: Asa and all the kings Temple vessels and other “historical” artifacts is of Judah sat upon it, and when Nebuchad- taken at face value. It is privileged testimony that nezzar came up and sacked Jerusalem he serves to conclude theoretical discussions of the carried it off to Babylon. vessels within the various pericopae. From Babylon it was taken to Media and Our evidence for the disposition of the Temple from Media to Greece and from Greece to vessels aft er the destruction of the Temple comes Edom. from two complimentary sources: Josephus’ Jewish Rabbi Eleazar son of Rabbi Jose said: I saw War (completed ca. 75 c.e.) and the Arch of Titus in its fragments in Rome. the Roman Forum, completed ca. 90 c.e. Josephus Our sources in Tosefta Sukkah, Sifre Zuta and Flavius reports that the table for , me- Yerushalmi Yoma have a reasonable chance at his- norah, the Temple veil, and a scroll from the toricity, while the Genesis Rabba and Esther Rabba Jerusalem Temple were among the booty brought sources are wholly literary. In Genesis Rabba this to Rome in triumph by Titus and paraded through literary convention is used to add veracity to the the streets of Rome (War 7:5, 132–61). Th is event physical evidence of Titus’ punishment. Esther was immortalized approximately a decade later in Rabba reworks the “I saw” type in response to the relief panels within in the Arch of Titus. travels of Solomon’s throne. Aft er passing through Josephus describes in detail the manner in which Babylonia, Media and Greece, the throne arrives many of the Temple vessels were turned over to the in Rome by force of Daniel’s vision of the four Romans. In War 6, 387–91 Josephus describes how kingdoms. Another Byzantine-period collection, a certain priest handed over to them “some of the Avot de-Rabbi Nathan, is aware of both Tabernacle sacred treasures,” including artifacts that were “hidden away” and Second two lamp stands similar to those deposited Temple artifacts taken to Rome. Th e objects taken in the sanctuary, along with tables, bowls, to Rome include “the mortar of the house of Avti- and platters, all of solid gold and very mas- mas, the table, the menorah, the veil of the ark and sive; he further delivered up veils, the high- the vestments of the anointed priest.” Th is tradition priests’ vestments, including the precious assembles the artifacts that sources suggest Sages stones, and many other articles for public “saw” in Rome, adding to these “the mortar of the worship. Furthermore, the treasurer of the house of Avtimas.” temple, by the name of Phineas, being taken Th e traditions preserved in Toseft a Yoma, Sifre prisoner, disclosed the tunics and girdles Zutta and Yerushalmi Yoma are, however, of anoth- worn by the priests, an abundance of purple er order. Each of the items described in these tradi- and scarlet kept for necessary repairs to the tions, the parokhet, the menorah, and perhaps the veil of the temple, along with a mass of cin- priestly frontispiece, could well have been viewed namon and cassia and a multitude of other in Rome by the second-century rabbis mentioned: spices, which they mixed and burned daily Rabbi Simeon son of Yohai and the son of his Ushan as incense to God. Many other treasures also compatriot Rabbi Eleazar son of Rabbi Jose. Th is were delivered up by him, with numerous evidence parallels the fi rst-person Rabbinic veri- sacred ornaments; those services procur- fi cations of the Temple service and structure that ing for him, although a prisoner of war, the appear throughout Tannaitic literature. To cite pardon accorded to the refugees. “When I Went to Rome…There I saw the Menorah…” 

In Chapter 7, lines 148–52 of Th e Jewish War, Th e descriptions of vessels taken to Rome fi ts Josephus Flavius describes Titus’ triumphal return well with the “inventory” provided by our Rabbinic to Rome from his successful campaign in Judaea in traditions. Th e description of the golden table of great detail. His descriptions of the Temple vessels the showbread and of the menorah parallels the are relevant to our discussion: prominent place afforded these objects on the Arch of Titus. Th is pairing of the menorah and Th e spoils in general were borne in pro- the showbread table is based not just upon their miscuous heaps; but conspicuous above proximity in the Temple, but also upon both their all stood those captured in the temple at physical impressiveness and the large quantities of Jerusalem. Th ese consisted of a golden table, gold of which each was manufactured. Th e fact that many talents in weight, and a lamp stand, Josephus felt obliged to describe the menorah as likewise made of gold, but constructed on being “arranged trident-fashion” is indicative of the a diff erent pattern than those which we use uniqueness of this object, which adds to its visual in ordinary life. Affi xed to a pedestal was eff ectiveness. Th e artist of the Arch of Titus panel a central shaft , from which there extended realized this, thus emphasizing the menorah in slender branches, arranged trident-fashion, his bas-relief. Th e menorah and table were paired a wrought lamp being attached to the ex- earlier on a lepton of Mattathias Antigonos, minted tremity of each branch, of these there were in 39 b.c.e. as an apparent propaganda tool to ward seven, indicating the honor paid to that off the Roman-backed usurper Herod (Meshorer number among the Jews. Aft er these, and 1982: 94). Th e issue of proximity, which one would last of all the spoils, was carried a copy of imagine would not have impressed the Roman the Jewish Law. Th ey followed a large party artists, accounts for the apparent juxtaposition of carrying images of victory, all made of ivory the table and the menorah on a plaster fragment and gold. Behind them drove , fol- discovered in the Jewish Quarter excavations in lowed by Titus; while rode beside Jerusalem (Avigad 1975: 47–49). them, in magnifi cent apparel and mounted Many of the Temple vessels were eventually on a steed that was in itself a sight. deposited, according to Josephus, in Vespasian’s Josephus continues in lines 158–62: Temple of Peace. Th is temple was built to com- memorate the Flavian defeat of Judaea. Th e Tem- Th e triumphal ceremonies being concluded plum Pacis was begun in 71, completed in 75 c.e., and the empire of the Romans established and later rebuilt by Domitian. It was constructed on the fi rmest foundation, Vespasian decid- on the southern side of the Argiletum, a road that ed to erect a Temple of Peace. Th is was very connected the Subura to the Forum (Anderson speedily completed and in a style surpassing 1982: 101–10; Richardson 1992: 286–87; Ward-Per- all human conception. For, besides having kins 1954). Pliny the Elder includes the Temple of prodigious resources of wealth on which Peace among Rome’s “noble buildings,” listing it to draw he also embellished it with ancient among “the most beautiful [buildings] the world masterpieces of painting and sculpture; has ever seen.” Th e square was surrounded by indeed, into that shrine were accumulated porticoes, which enclosed a pleasure garden. It also and stored all objects for the sight of which contained a library. Th e temple was integrated into men had once wandered over the whole the east portico. As described by Josephus (War 7, world, eager to see them severally while 158; quoted above), the Temple of Peace contained they lay in various countries. Here, too, he quite a collection of artifacts from throughout the laid up the vessels of gold from the temple Empire. of the Jews, on which he prided himself; but As Paul Zanker aptly suggests, “the opulence their Law and the purple hangings of the and variety of the furnishings stood as a symbol for sanctuary he ordered to be deposited and Rome as the center of the world” (Zanker 1997: 187). kept in the palace.  Steven Fine

Th e Rabbinic viewing of the menorah and the veil late Babylonian Rabbinic storytelling than about would have taken place in this temple. One might the historical parokhet. Th e enigmatic statement in suspect that many Jews, both natives of Rome and Toseft a Yoma that someone told Rabbi Eleazar, son visitors, might have come to the Temple of Peace of Rabbi Jose, that “these are from the blood of the to view the Temple items — as Jews to this day still Day of Atonement,” suggests that many had seen fl ock to the Arch of Titus. the veil and that there was some sort of local tra- Josephus has it that the Temple veil and the scroll dition that existed before Rabbi Eleazar raised his of the Torah were placed in Vespasian’s palace. Th e question. One can almost imagine Rabbi Eleazar imperial palace was a partially public space, as the going to see the parokhet, perhaps in the Templum White House is in the modern United States. As Gentis Flaviae, and discussing the spots with local Vitruvius suggests, in homes of the powerful “the Jews. Whatever the context, what is certain from common rooms are those into which, though, Josephus is that the sacred vessels were deposited uninvited, persons of the people can come by and on view within Vespasian’s palace during the right, such as vestibules, courtyards, peristyles and later fi rst century. other apartments of similar uses.” Referring to the Th e Torah scroll that Josephus describes as hav- Palatine, Pliny notes that “Imperial mansions were ing been deposited in Vespasian’s palace fi nds an oft en fi lled with excellent statues” (NH 39.4.38). intriguing parallel in a tradition preserved in an Little is known of the Domus Vespasianus, where 11th-century collection, Bereshit Rabbati. Accord- the Temple vessels were apparently displayed. It ing to this tradition, a scroll from the Temple was was probably the same building as the Domus Ti- brought from Jerusalem and eventually deposited tus Flavius Vespasianus, later rebuilt by Domitian in a Rome synagogue: as the Templum Gentis Flaviae (Richardson 1992: Th is is one of the words which were written 137–38, 140). Important artifacts were displayed in in the scroll that was captured in Jerusalem the Domus Titus. Pliny suggests the Laocoon was and was brought to Rome and was stored in exhibited there, as well as Polykleitos of Sikyon’s the synagogue of Severos. “…Two Boys Playing Dice, likewise in the nude, known by the Greek name of Astragalizontes and Th e description of this scroll as using what later now standing in the atrium of the Emperor Titus came to be called the medial mem and the fi nal (Titi imperatorius atrio).” Pliny adds that “this is mem indiscriminately fi ts well with fi rst century considered the most perfect work of art in exis- Jerusalemite orthographic practice, as scholars tence” (NH 34.19.55). Of the Laocoon Pliny writes: have long noted (Lieberman 1940: 23–24; 1933: “…the Laocoon, [is] in the palace of General Titus, 292–93). Th e disposition of Temple booty within a work superior to any painting and any bronze. a local synagogue is know from Seleucid times, Laocoon, his children and the wonderful clasping when vessels of the Jerusalem Temple were placed coils of the snakes were carved of a single block” in an Antioch synagogue by Antiochus IV. Such (NH 39.4.37). It is not inconceivable (though cer- a dispersal of Jewish sacred artifacts is, thus, not tainly beyond proof, owing to the sparseness of beyond the imaginations of Roman Jews. In War the evidence) that the Temple veil and the Torah 7, 44–45. Josephus writes that scroll were part of the same public/private collec- For, although Antiochus surnamed Epi- tion, displayed in the same palace. Th e Laocoon phanes sacked Jerusalem and plundered was discovered on that site January 14, 1506, and the Temple, his successors on the throne signifi cantly impacted Renaissance and later art restored to the Jews of Antioch all such (Richardson 1992: 137–38; Bieber 1942: 1). The votive off erings that were made of brass Temple vessels, of course, are lost. (chalka), to be laid up in the synagogue Babylonian Talmud, Meilah 17b, places the (tan sunagogan) and, moreover, granted parokhet in the personal and very private “treasury them citizenship rights on equality with of the Emperor,” though this text says more about “When I Went to Rome…There I saw the Menorah…” 

Beth Shean small “synagogue” (more likely a the Greeks. Continuing to receive similar study house) (Bahat 1981: 82–85; Fine 1987: treatment from later monarchs, the Jewish 100–101). At some level, it is a natural way to ar- colony grew in numbers, and their richly de- range the lamps such that the menorah (or images signed and costly off erings formed a costly of the menorah) would be a self-contained and ornament to the temple (to hieron; Zeitlin self-referential image. If this text merely refl ects the 1964: 236; cf. McKay 1994: 81–82). Palestinian context, it supplies the “missing link” What is signifi cant is that a Jewish community in between these two pieces of visual evidence. Rome perceived itself as possessing such a relic of What, though, if Rabbi Simeon (or some other the Temple, transferred apparently by the Romans Sage) really did see the menorah, and its lamps themselves to the Jewish community. Some schol- were, in fact, directed toward the central lamp? In ars have associated the Synagogue of Severos with that case, then the visual midrash at Hammath Ti- the second-century emperor Alexander Severus berias may refl ect actual knowledge of the Temple (Momigliano 1934: 151–53; Leon 1960: 162–65). Th e menorah that goes beyond Rabbinic speculation. Severan dynasty is presented in Rabbinic thought Signifi cantly, images of the menorah from the Ro- as having been particularly friendly toward the man catacombs, which date to the fourth century, Jews, and a temple was even dedicated “to fulfi ll a oft en depict the lamps atop the menorah’s branches vow of the Jews” to Marcus Aurelius at Qasion on inclined toward the central stalk. We see this, for the border of the Upper Galilee and Phoenicia. example, in wall paintings from the Villa Torlonia If there is, indeed, an association between the catacomb. Is this based upon a Palestinian or even synagogue of Severos and Alexander Severos, the local interpretation of Num 8:2, or is this imagery transfer of a Torah scroll taken from Jerusalem for drawn from actual observation of the Temple storage there would be all the more signifi cant. menorah? In addition, the shape of most meno- Let us return for a moment to Sifre Zutta’s de- rah depictions from Rome is diff erent from both scription of the Temple menorah. Th ere we read the graffi to and most later Palestinian depictions. that “all of the lamps were inclined toward the cen- In these depictions, the ratio of the height of the tral lamp.” Th is purportedly eyewitness-evidence branches to the width of the branches approximates concludes an anonymous academic discussion of the depiction on the arch of Titus. Th e inspiration the Temple menorah’s lamp arrangement and is the for these branches could well be the arch, if not the ultimate support for accepting the position that menorah itself. Signifi cantly, the base of the Arch “all of the lamps were inclined toward the central of Titus menorah is nowhere to be found on later fl ame…,” interpreting Numbers 8:2–3: depictions. It is depicted as a tripod (as in Pales- tinian synagogue images). Our Sifre Zutta passage Speak to Aaron and say to him: When you raises serious questions regarding the presence of raise up the lamps, opposite the face of the the menorah in Rome, what was actually seen there, shall the seven (מול-אל פני המנורה) menorah and Palestinian relations with the Jews of Rome. No lamps shine. And Aaron did thus opposite conclusive answers are possible, of course, but the the face of the menorah he raised up its issues are too important to leave unexplored. lamps just as had commanded. What, then, may we say about the Temple ves- Th e attempt to focus all of the lamps toward the sels in Rome aft er 70? Josephus’ descriptions of central one, as my somewhat stilted translation the presence of the menorah and the showbread suggests, is well-known also table are verifi ed by the Arch of Titus reliefs. Th e (אל-מול פני המנורה) of outside the Rabbinic corpus, perhaps as early as presence of the menorah, the veil and a Temple the Jerusalem graffi to from before 70 and certainly Torah scroll is expressed in Rabbinic sources as from late antique archaeological contexts. We see well. Rabbinic sources describe Sages viewing these this, for example, in the Hammath Tiberias B vessels, as well as the head plate of the high priest. synagogue mosaic (Dothan 1983: 37–38) and the Th is piece is not mentioned by Josephus, and thus  Steven Fine

took it and ,(איגרא) its presence in Rome is not confi rmed beyond the Th ey found the decree Rabbinic corpus. While it would be easy to dismiss tore it up. these Rabbinic sources as mere literary devices or It was in reference to this that Rabbi Eleazar as folklore, the external evidence, from Josephus, son of Rabbi Jose said: from the Arch of Titus, from the Jewish catacombs “I saw it in the city of Rome and there were of Rome, and from Palestinian archaeology, do on it several drops of blood” not facilitate a quick dismissal. Th e Sages clearly (Bacher 1897: 285–87; Bar-Ilan 1995: 17–31). knew that the menorah and other vessels contin- Benjamin of Tudela (second half of 12th century) ued to exist in Rome long aft er the destruction of describes the holy vessels of the Temple in Rome, the Temple, and were on public view. For just this using some similar terminology in his 11th-century evidence regarding the century aft er Josephus, we travelogue. Benjamin suggests that medieval Ro- should be grateful. mans had a tradition that the Temple vessels were I should note that I am far from the fi rst to ask in Christian hands: how it is that the Sages could actually see the ves- sels. Th e Sages of the Babylonian Talmud, who In the church of St. John in the Lateran there were distant from the world of Roman palaces, are two copper columns that were in the pleasure gardens and fora, were also bothered by Temple, the handiwork of King Solomon, this question. Th eir solution assumes a less public peace be upon him. Upon each column is and considerably more nefarious deposition of the inscribed “Solomon son of David.” Th e Jews parokhet. A tale told in Meilah 17a–b focuses upon of Rome said that each year on the Ninth the Jewish presence in Rome and quickly turns to of Av they found moisture running down allege a Roman decree that forbade the Jews from them like water. Th ere also is the cave where (שגנז) keeping the Sabbath, from circumcising their sons, Titus the son of Vespasian hid away and required them to have sexual intercourse with the Temple vessels which he brought from menstruant women. Th e remainder of the pericope Jerusalem (Adler 1967: 7). deals with ways that the Jews worked to reverse the While the supposed columns of “Solomon son of decree. A sub-text to our narrative graft s Rabbi David” were in full sight, the vessels of the Second Eleazar, son of Rabbi Jose, and his comments on Temple, brought by Titus to Rome, were thought seeing the parokhet pertain to the present context. to be hidden away. Benjamin uses the verb ganaz, Simeon, son of Yohai, our text tells us, was sent as to hide, to describe the dispersal of the vessels by the emissary to the Emperor’s house. In route he Titus. Th is parallels our Meliah passage, where the met a demon named Ben Temalion. Intending to parokhet was hidden away with the decree against help Rabbi Simeon, and with his assent, Ben Te- the Jews in the king’s treasure house, his genizah. malion “advanced and entered into the Emperor’s One wonders, therefore, whether Benjamin’s daughter.” When Rabbi Simeon arrived there, he account draws upon our tradition, or whether demonstrably carried out an exorcism, calling the linguistic parallel is accidental. In any event, out: Benjamin of Tudela provides important evidence “Ben Temalion leave her, Ben Temalion that medieval Roman Jews did indeed believe that leave her!” vessels of the Second Temple were in Rome, under and as he said this, he left her. Christian auspices. By the 13th century Christians He [the Emperor] said to them [to Rabbi agreed. An apse mosaic laid in Saint John in the Simeon and to Rabbi Eleazar son of Rabbi Lateran in 1291 proclaims the presence of not only Jose]: the but the menorah and col- Request whatever you desire. umns: “…Titus and Vespasian had this ark and the candelabrum and…the four columns here present (לגניזה) Th ey were led into the treasure house to take whatever they chose. taken from the Jews in Jerusalem and brought to “When I Went to Rome…There I saw the Menorah…” 

Rome.” By the end of the 13th century, then, the Church had actively acquired Jewish books and Lateran was claiming to have the Temple booty artifacts — oft en in improper ways. As long as the of the Solomonic Temple, taken, anachronisti- menorah is in Rome, awaiting return to Jerusalem, cally by “Titus and Vespasian,” on display (or in the hope of restoration is not yet lost — whether in a reliquary). Th is is the same church where in a religious sense, or in its secularized Zionist form. modern times relics from the Jewish catacombs of Th e modern Rabbis whom I have mentioned — the Rome, especially inscriptions and images of meno- American Orthodox rabbi, “Rabbi Pinto” and even rahs, were displayed. According to other Christian Rabbi Herzog, whom some contemporary Jews ear- sources — which do not appear to be any more nestly believe entered the Vatican in search of the reliable — the menorah was taken away to North menorah — give life to this myth, to Jewish longing Africa by the Visigoths, who sacked Rome in the for the return of the Temple vessels, to lingering 5th century, and from there to , and Jewish distrust of Christians, and to American perhaps back to Jerusalem aft er that. anti-Papacism (as evidenced most vividly in the Benjamin of Tudela “knew” that the Temple blockbuster popularity of Dan Brown’s best-seller, vessels had been brought to Rome. He also knew Th e Da Vinci Code; Brown 2003). Contemporary that he could not see them, for they had been Jews, particularly Orthodox Jews, have been known “hidden” — just as tractate Meliah said they had. to reenact this myth on their own searches of the The holy objects were present and not-pres- Vatican for the menorah — providing a Jewish over- ent. Th ey were visible in the Arch of Titus, yet lay for their own touristic (and oft en emotionally invisible in a cave where Vespasian himself had confl icted) forays into the holiest site of Roman placed them — under a church no less. When Christendom. As we have seen, even the Israeli contemporary Jews go to Rome the Menorah is Minister of Religious Aff airs participated in this no less present, yet non-present. Th ey know that myth, merging it with traditional Zionist imagery their holy vessels were brought to Rome, as com- of returning the menorah home thorough the Zi- memorated in that open sore known as the Arch onist enterprise. With Rabbi Simeon, all of these of Titus. Th ey can also see the menorah in the contemporary searchers (and to be candid, not a remains of the Jewish , most few academic scholars) would like nothing more of which are safely stored and displayed in the than to be able to say “When I was in Rome…there Vatican, and that until relatively recent times the I saw the menorah.”

NOTES

1 Meyers 1976, and the short essays collected by Yisraeli Jewish Th eological Seminary, 1992); Toseft a Kifshu- 2000. tah, ed. S. Lieberman (New York: Jewish Th eological 2 No one at the University of Florence whom I have Seminary, 1955–1988), ad. loc., for parallels. contacted has knowledge of this research. 7 See Lieberman’s comment, ibid. 3 I discuss additional examples in a forthcoming 8 See Midrash Tanhuma, ed. S. Buber (Vilna: Romm, volume to be published by the Jewish Publications 1913), Va-yakel 10; Lieberman, Toseft a Kifshutah. Society, tentatively titled “When I was in Rome, Th ere Compare Jacob Neusner’s translation, Th e Toseft a I Saw the Menorah” and other Encounters with Art (New York: Ktav, 1981) 199. and in the Ancient World. 9 Sifre Zutta, Be-ha’alotkha to Numbers 8:2, Sifre D’Be 4 Many thanks to Lawrence Schiff man for this infor- Rab and Sifre Zutta on Numbers, ed. H. S. Horowitz mation. (Jerusalem: Wahrmann, 1966) = Midrash ha-Gadol, 5 “Herzog, Isaac,” Encyclopedia Judaica (Jerusalem: ed. Z. M. Rabinowitz (Jerusalem: Rav Kook Institute, Keter, 1971), 422–25. 1967), ad. loc. 6 Th e Toseft a, ed. S. Lieberman, 2nd ed. (New York: 10 Talmud Yerushalmi According to Ms. Or. 4720 (Scaql.  Steven Fine

3) of the Leiden University Library with Restorations 21 See. and Corrections (Jerusalem: Academy of the Hebrew 22 Roth-Gerson 1987: 125–29 and the bibliography cited Language, 2001). See Sukkah 5a = B. Yoma 63b. there; Chiat 1982: 62–63; Ilan 1991: 57–59; Fine 1999: 11 See the manuscript traditions and parallels cited in 226–30. Midrash Bereshit Rabba, eds. J. Th eodor and C. Al- 23 Th e illustrations are most conveniently arranged by beck (Jerusalem: Wahrmann, 1965), 1:84–85 and Mi- Goodenough 1953: 3, nos. 769, 808, 810, 817, 973. drash Wayyikra Rabbah, ed. M. Margulies (New York: 24 Many thanks to Prof. Dale Kinney, who brought this Jewish Th eological Seminary, 1993) 23:3.499–502. mosaic to my attention; Kinney 2005. 12 Vilna edition. 25 See Levy 1969: 255–58. Levy discusses Patristic 13 Ed. S. Schechter (New York: Feldheim, 1967), version sources for the disposition of the menorah through A, ch. 41, p. 67. the eleventh century. See also Strauss 1960: 122–29; 14 Strack and Stemberger 1992: 84–85. Attributions in Sperber 1965: 154–55; Harrison 1994: 239–48. Rabbinic literature are always diffi cult. See Strack and 26 A typical example of Jewish renarrativizing of Chris- Stemberger 1992: 62–68; Green 1978; Kalmin 1992: tian pilgrimage occurred on an eleven-day kosher 165–97, esp. 168–69. tour of Italy that I co-led in 2001. Members of the 15 On the Arch of Titus, in general, see Yarden 1991 and group avidly discussed the permissibility and their the bibliography cited there. personal comfort level in entering the Vatican and 16 Translations of Josephus follow Josephus Flavius, Th e other Christian sites. A minority chose not to enter, Complete Works, trans. H. St. J. Th ackery, R. Marcus, while most did (including the wife of a deceased A. Wikgren and L. Feldman (Cambridge, MA: Har- American ultra-orthodox rabbi). Th e Israeli guide vard University, 1961–1965). and I narrated the visits to Christian sites in such 17 Pliny, NH 36, 102, trans. D. E. Eichholz, Loeb Clas- a way as to highlight Jewish points of contact, pro- sical Library (Cambridge, MA: Harvard University, viding a Jewish script for a distinctly Christian pil- 1962). grimage experience. At the Arch of Titus, this guide 18 Vitruvius, On Architecture 6.5.1, trans. F. Granger, orchestrated a distinctly Jewish ritual event, singing Loeb Classical Library (Cambridge, MA: Harvard with the group Psalm 126 to the tune of Hatikvah, University, 1934). the Israeli anthem (Note that this psalm is recited 19 Th e evidence is surveyed by Leon (1960: 46–74, before festive meals on Sabbaths and festivals. Th e 195–228, 263–346); Kraabel (1979: 497–500); Noy tune of Hatikvah is used with Psalm 126 in national- (1995); Rutgers (1995). istic Jewish religious contexts in Israel and abroad, 20 Midrash Bereshith Rabbathi, ed. C. Albeck (Jerusa- particularly on Israel Independence Day). lem: Mekitse Nirdamim, 700, 1940). Va-Yigash 45:8, and Albeck’s notes, pp. 210–11.

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