|
December 19, 2008
Mystical elements of Kislev
Chanukah is a holiday that reflects our trust in G-d's providence.
ESTHER TAUBY
Chanukah is the only Jewish holiday that takes place over two Jewish months. It begins on the 25th day of Kislev and concludes on the second or third day of Tevet, depending on the number of days in Kislev of that year.
Aside from its religious and historical significance, the holiday of Chanukah, and the months in which it occurs, has much to teach us. Jewish mysticism is rich with meaning, description and layers of esoteric beauty that can enhance our understanding and appreciation of this favorite holiday celebrated by adults and children of all ages.
The miracle of Chanukah represents the ability to revive the divine spark of light, which resides hidden within the soul of every Jew, regardless of how oblivious he or she may be to its existence.
Kislev's name derives from the Hebrew word for security and trust. The main miracle of Chanukah reflected the active trust of the Maccabees to stand up and fight against the Hellinistic empire and its culture that ruled over Judea at the time. It also reflects in the trust that G-d's providence always guards over Israel.
The mazal (astrological sign) of Kislev is keshet (Sagittarius, the bow). The bow is that of the Maccabees and symbolizes the active trust in G-d to fight against the mightier and larger army of the Syrian Greeks without fear. Though the Hasmoneans were from the priestly tribe of Israel, the "art" of the bow is ascribed in the Torah to the tribe of Benjamin. The tribe of Benjamin is the tribe of Kislev, as every Jewish month has a corresponding tribe of the 12 tribes of Israel. Of all Jacob's 12 sons, only Benjamin was born in the land of Israel, where one most experiences the divine presence.
Just before Moses died, he blessed all the tribes. There is even a prophesy of the war between the Maccabees and the Greeks in the blessing connecting the priestly tribes and the tribe of Benjamin. Moses' blessing to Benjamin was: "The beloved of G-d, He shall dwell in trust over him, He hovers over him all the day, and between his shoulders He rests." (Deuteronomy 33:12) We see from here that Benjamin symbolizes trust.
The letter corresponding to Kislev is samech, which is shaped like a circle. This represents the great circle of G-d's infinite light. This is explained in Jewish mysticism to reflect His right arm, which enhances and supports all reality from beneath with great, infinite love.
The month of Tevet comes from the Hebrew word tov (good). Tevet begins with the last days of Chanukah, a fun and festive holiday. Then, a few days later, the mood changes as, on the 10th day, we commemorate the siege of Jerusalem and the beginning of the destruction of the holy Temple with a day of fast.
The 10th of Tevet, is one of four fast days that commemorate the destruction of the holy Temple. The others are the 17th of Tammuz, the ninth of Av and the third of Tishrei. We are told by our sages that, in the future, when the holy Temple will be rebuilt, these fast days will be turned into joyous days of celebration.
Tevet's Hebrew letter is ayin, meaning eye. This alludes to the rectification of the "evil eye" during this month. This begins with gazing at the Chanukah lights, where we can see G-d's blessing flickering in the flames and reflecting onto us.
The astrological sign of Tevet, the 10th month, is Gidi (Capricorn). Midrash Kohelet brings us an analogy of a 10-year-old child, who likes to run and jump, like a goat does. This is a playful and important stage of development for children. The numerical value for the word goat in Hebrew is 17, the same as tov. This shows that one must jump up and down in order to try to rectify the evil eye and transform it into good.
The tribe corresponding to Tevet is Dan. Dan represents the initial state of immaturity in the soul that "grows up" during the month of Tevet.
Now let's look at Chanukah itself. From where do the Chanukah candles derive their power to dispel darkness and transform it into light?
The first two letters of the name of Chanukah, chet and nun, spell chen (grace or favor). This represents the aspect of beauty that expresses itself through the esthetic of graceful symmetry. The verse in the Torah where this word is first mentioned is at the end of Genesis (Genesis 6:8), where G-d said that Noach found favor in His eyes.
The name Noach is comprised of the same letters of chen, just in reverse order. We are taught that, because of its appearance with its opposite form in the Torah, it represents balance and symmetry. So, too, with darkness and light, just as light itself possesses the potential to blind one with its radiance, so, too, does darkness hold within it the potential for illumination.
May we fill our souls and warm our hearts and those of our family with whom we will celebrate, as we allow the power of the Chanukah lights to transform the darkness around us into light.
Esther Tauby is a local educator, counsellor and writer. She is grateful to Rabbi Yitzchak Ginsburgh of Kfar Chabad, Israel, for teaching her the inner aspects of the Torah.
^TOP
|
