Chanukah – a time of meditation and reflection

Surely, there must be more to Chanukah than Roladin Sufganiot (Donuts), Elite Chocolate coins, or those deep fried Latkes.
Maybe, Maybe not. But for sure both Purim and Chanukah are the holidays of Children. On Purim, we adults also act like Children. Chanukah which comes from the word Chinuch –teach. Other meanings are dedication or inauguration.

So, let me ask you a question who is more excited by Chanukah – us intellectual grown-ups or our Kids? Our Kids get excited by the candles, by the magic of the candles. Do we just go through the motions by fulfilling our obligation or do we connect (and meditate) by the candles and talk about the deeper message of Chanukah. Chanukah like Judaism itself is a dedication to an ideal. Chanukah is an opportunity to connect to our Judaism. In today’s secular connected, iPhone world, many Jews are attracted to this world to the detriment of their Judaism. Just like in the days of Chanukah. There are many temptations. The challenge is to make the mundane holy.

So this year looking for fresh inspiration I bought “The lights of Chanukah – One Hundred Meditations” by Rabbi Avraham Arieh Trugman. The ideas presented are deep,, kabbalistic and need a lot of effort to make it meaningful. So, for those willing to enhance the Chanukah experience, suggest you print this out and meditate, reflect when lighting the candles.

Rabbi Trugman gives some background on Meditation, Music, and Chanukah.

Meditation and Music
One of the most powerful yet easiest forms of meditation is to combine it with music. Most people have actually experienced this informally when feeling “at one with the music,” or when a particular song captures or expresses one’s emotional or mental state so perfectly that one experiences a rush of spiritual light, inspiration, and insight. Accessing the spiritual power that can be activated through music entails learning to listen to music in an open but focused and meditative state. Most of the time when we listen to music it is in the background or it is when we are doing other things that demand our attention. There is of course nothing wrong with this, but this type of musical experience will not lead to deeper levels of mindfulness. It is only when we consciously use music as a meditative vehicle for a spiritual experience that we can harvest the potential fruits of such an exercise.

Meditation, when combined with music, can be experienced on multiple levels: in being aware of the biological pulsation of the beating of the heart and the rhythm of one’s breath; while tapping into the deeper recesses of the vibrational energy of music manifest within the molecular fabric of the universe; in hearing the rich and varied sounds of nature; and in the music of the soul as it longs to unite with the Creator whose Divine song animates all of creation.

Becoming “one with the music” is actually a form of unification called devekut, which means to attach one’s whole being to God. This can be accomplished in many ways: through study, prayer, meditation, focused mindfulness, various creative pursuits, dance, and music. It is particularly potent when a number of these activities are blended together until the borders between them for all practical purposes cease to exist. A related concept to devekut is called bitul or self-nullification, wherein the ego is transcended and the soul experiences real and tangible unity with God. The “run” of the soul during such an experience can, of course, be dangerous if the person is not focused on the “return.” For, as much as it is important to nullify our will to God’s will and to pursue experiences where we can actually feel unity with God, the goal is never to totally detach from reality and lose one’s individuality or bearings permanently, rather we should always strive to use such experiences to better ourselves and the world around us, for that is why we were put on the earth in the first place.

The Relevance of Chanukah Today
Without a doubt, Chanukah is one of the most popular holidays among the Jewish people. Even for those whose level of religious observance is almost non-existent, Chanukah has become a potent national, cultural, and symbolic holiday. Along with Seder night, Rosh HaShanah and Yom Kippur, lighting Chanukah lights has taken its place as an almost minimal requirement of Jewish identification.
When the leaders and Sages of that time experienced the victory over the Greeks, it was crystal clear to them that G-d had intervened to save His Torah and His people from spiritual extinction. They did not have to see “fire coming down from heaven” to know that their victory could only have occurred with G-d’s help. This conviction lead to the establishment of a new holiday instituted by the people of Israel. With all the incredible occurrences in Jewish history, only two religious holidays have been added to the calendar – Purim and Chanukah. It is explained that the holiday of Chanukah symbolizes among other things the power of renewal. Being the last of the holidays in chronological order, the lesson is clear: the Torah is not a closed book and the Oral tradition is an ongoing and vibrant enterprise meant to keep Judaism alive and growing.

When looking at the history of the period we see that the Maccabees had to contend as much with the problem of assimilation as they did with the Greeks. The widespread allure of Western culture and its impact on Judaism today corresponds very much to the draw Greek culture had in its day. The more Jews turned away from Judaism to embrace Greek culture, the more pressure the Greeks applied, until they declared all out war on the Torah and those who practiced it.

With all the enemies pitted against us today, we can hardly afford the devastation of our people from within. At its peak, the army of the Maccabees never numbered over 8,000 men, yet their determination and selflessness assured Jewish spiritual survival. The root of the word Chanukah means to dedicate or educate. Today, we need an army of dedicated Jewish educators who are able to make Jewish history, culture, and religion come alive and be personally relevant and meaningful to each individual Jew, and in fact to the entire world.

This idea leads us directly to the meaning and symbolism of the Chanukah lights. After recapturing Jerusalem, the Maccabees turned their attention to renewing the service in the Holy Temple, which had been desecrated by the Greeks and turned into a Temple of idol worship. As they finished their work they realized that no oil fitting to light the menorah could be found and only after a lengthy search could one cruse of oil, with the seal of the High Priest be located. Miraculously the oil, enough for only one day burned for eight days until more oil could be prepared for the Temple service. It is this tradition which forms the basis of our custom to light candles during Chanukah and it is through this ritual that we celebrate all the miracles that occurred.

When Matthathias stood up in Modiim and declared: “All who are zealous for God follow me,” he symbolically “lit” the first light of Chanukah. If one stands in a pitch black cave and lights even one match he has already dispelled the absolute darkness. This truth is reflected in the fact that Chanukah comes during the time of year when the nights are the longest. It is then that we need the light the most.

No event in the Torah or our Oral tradition can be interpreted one-dimensionally. The miracle of the oil at Chanukah is more than a singular occurrence, but instead a continually reoccurring force in Jewish history. The blessing we say each night as we light the candles: “who made miracles for our fathers in those days in our time means that these miracles are happening or waiting to happen “in our time.”

Despite finding the Temple desecrated and vandalized, there still remained one cruse of oil undefiled and pure. This represents the phenomenon that no matter how great the persecution or despair, or how far assimilation spreads in the Jewish people as a whole, or in an individual Jew, still there remains in every Jewish heart one drop of pure, undefiled oil, waiting only to be lit. This reality can explain the truly miraculous survival of the Jews for 4,000 years, despite continuous attempts to snuff out our light. The oil symbolizes renewal, hope, hidden strength and determination and stands ready and waiting to be used when things seem the hardest. The recent phenomenon of mass immigration from Russia in the 1990’s, of the Ethiopian community returning to Israel and the general return to religion by many secular Israelis and assimilated Jews in western countries, are all examples of this hidden light which can never be extinguished.

The war against the Greeks was more than a physical war, but in fact a battle of opposing world views. The Greeks symbolized the glorification of the physical, the worship of logic and science, and above all the descent into hedonism. Not that Greek or today’s western civilization is without merit or positive qualities, but as a whole it is very different than the Jewish religious, culture and world outlook.

The lights of Chanukah have come to represent the fight for freedom, but this fight is based on the spiritual light and truth as expressed in our tradition. When compared to the power of nuclear energy – what is a little candle? But we know that it is the eternity of the soul rooted in G-d that is the strength and the secret of Jewish survival, as it says: “the candle of G-d is the soul of man” (Proverbs 20:27 ).

When adding each night of Chanukah a new candle, till reaching the eighth night, we are confirming our faith in the righteousness of our cause and the hope revealed in the words of our prophets. Isaiah revealed that our mission is to be a “light onto the nations” and prophesied about a world of peace, love and harmony (Isaiah 49:6). This too is the message of Chanukah – to never forget that vision or our responsibility to try in even the smallest of ways to bring light to others and the world. One of the qualities of light is that from one candle a thousand more can be lit, without diminishing the original flame. Each individual is a potential lighthouse in a world of stormy seas.

Israel’s strength and purpose is not to be a nation like all other nations. Especially after 2,000 years of exile, we must concentrate on creating a unique society, which though it may borrow, adapt and learn from what the world has to offer, still, the world is looking to us for something different and new. As awesome as the task may be and as incapable as we may feel to fulfill this mission, we must be true to our destiny.

The eight nights of Chanukah represents the victory of the eternal over the temporal, the spiritual over the material. The number eight symbolizes the covenant between G-d and his people, connecting Chanukah to the idea of circumcision and entering the covenant on the eighth day. All together during Chanukah we light thirty-six candles (1+2+3…+8 =36), representing the thirty-six hidden righteous people in every generation, whose deeds uphold the whole world. Each Jew, when activating their own hidden light, has the ability to uphold the world, adding a new spark of hope and clarity in the darkness.

The teachings of Chanukah are as radiant and penetrating as light itself and are certainly not confined to one holiday or custom. The fight for freedom and independence, the protection of our sacred beliefs and its universal message are the teachings the Maccabees have handed us. May we be true to the task entrusted to us.

Eight Chanukah Meditations – Infinite Light and Finite Light

A basic question is asked about the menorah, the seven branched candelabrum in the Tabernacle in the desert and later in the Temple in Jerusalem, as well as the eight lights of Chanukah: does the light symbolize the finite or infinite? The answer is both. Above all else, the Tabernacle and the Temple represent the indwelling of an infinite God in a finite world, another of the great paradoxes of existence. The light of the menorah, and in our time the lights of Chanukah, symbolize the infinite light of God shining within our material, finite world. In the menorah and the lights of Chanukah, the infinite light of God is clothed in physical light. According to Kabbalah and Chassidut, the original concealed light of Creation is revealed in the light of the menorah and now in the lights of Chanukah.

A mathematical gem established the connection between finite physical light and the infinite light of God. The word for light, ohr, equals exactly (207) the term used throughout Kabbalah for the infinite light: ayn sof. Further it equals the word in Aramaic, a sister holy language of Hebrew, the term for “secret,” raz. It is truly a great secret how the physical world enclothes the spiritual worlds, how matter enclothes energy, how finite contains the infinite.

Ponder these ideas deeply as our understanding of the fabric of the universe and our perception of life itself is intrinsically woven into these realizations.

Let There Be Light
The Rebbe of Slonim reads the third verse of the Torah, which describes the creation of light, in a very creative and profoundly revealing manner. The preceding second verse describes how in the beginning there was “darkness on the face of the deep [abyss].” Thus, instead of reading the narrative as a one-time linear occurrence that happened at the beginning of creation alone – “and God said let there be light, and there was light” – he changes the punctuation slightly and with it the entire context to an existential plea of man in the present moment in reaction to the darkness that surrounds him, and the fear and ignorance it represents: “And he [man crying out from the depths of his soul] said – “God! [please] – let there be light” – [to which God responds to man’s plea] “and there was light.”
Similarly, we can turn a more passive focus on the Chanukah lights into an active and potent prayer: Please God! – let Your light shine into every nook and cranny of this world and dispel the darkness of ignorance, hatred, and fear. Let there be light!

A Thousand Lights
In Kabbalah there is a concept referred to as “a thousand lights.” These lights were revealed at the Giving of the Torah at Sinai. After worshipping the Golden Calf these lights were taken away.

This is similar to the explanation of Rashi regarding the light of the first day of creation, which is understood as being a purely spiritual light, as the sun, moon and stars were not yet created until the fourth day of creation.

It is taught that God hid this light away for the righteous, as He deemed it too precious to be granted to those involved with evil. This light was therefore hidden, not completely taken away. And where was it hidden? According to tradition it was hidden in the Torah, which is called light; in Shabbat, which is inaugurated by lighting candles; in the menorah, the seven branched candelabra that was lit in the Tabernacle and later in the Temple, and, according to Chassidut, in the candles of Chanukah that illuminate our homes.

When adding each night of Chanukah a new flame, till reaching the eighth night, we are confirming our faith in the righteousness of our cause and the hope revealed in the words of our prophets. Isaiah revealed that our mission is to be a “light unto the nations” and prophesied about a world of peace, love and harmony (Isaiah 49:6). This too is the message of Chanukah – to never forget that vision or our responsibility to try in even the smallest of ways to bring light to others and the world.

One of the qualities of light is that from one candle a thousand more can be lit, without diminishing the original flame. The Midrash lauds this attribute by stating that when one candle is used to light another, the new light is lit and the other candle lacks nothing (Bamidbar Rabbah 13). Similarly, the Talmud shares the following idiom: “A candle for one – a candle for a hundred” (Shabbat 122). The more you share your light with others, the more strength God grants you to spread that light even further. Each individual is a potential lighthouse in a world of stormy seas.

May the lights of Chanukah reveal new Jewish inspiration and determination to live our Judaism with joy and commitment, and in so doing, make the dream of universal peace come closer. One candle can light a thousand lights. May your candle inspire not only you, but all those around you.

Meditating on the Various Colors of a Flame
Different explanations have been given to explain the symbolic correspondence between the physical composition of a flame – the wick, the dark light around the wick and the more inner blue light, the body of the light and the glow radiating from the light – and the five parts of the soul as discussed in Kabbalah and Chassidut.
The five names of the soul as learned from an ancient Midrash are: nefesh, ruach, neshama, chaya and yechida (Bereishit Rabbah 14:9). Each name refers to an ascending hierarchy of soul powers, and serves as a powerful tool in analyzing and understanding the human psyche.

Nefesh, the lowest level of soul, refers to what is commonly termed the animal soul, the instinctual and behaviorist drives and patterns of human action, most associated with the body of man. Ruach, or “spirit,” relates to the emotions; neshamah, the inner soul, is considered the seat of the intellect; chaya, “the living one,” refers to the interaction between consciousness and its superconscious origin; and yechida, “the single, unique one,” relates to the most Divine aspect of soul.

One of the ways to see the correspondence between the five levels of the soul and the component parts of the flame is in the following manner:

The wick – nefesh
The blue part of the flame – ruach
The black part of the flame – neshamah
The main body of the flame – chaya

The surrounding aura of light – yechidah

Gazing at the component parts of the flames and contemplating the five corresponding levels of the soul is a very potent and meaningful exercise in contacting, feeling and activating the soul and all its potential.

Light and Consciousness
The connection between light and the intellect has taken on a new perspective due to recent discoveries on the functioning of the brain, the seat of intelligence. It is now known that the brain is an incredibly complex communication center, a sort of super computer processing and reacting to an immense amount of input per second. The brain contains hundreds of billions of neurons, specialized nerve cells that process and transmit information through a complex interaction of chemical messengers and electrical signals carried through nerve fibers. The brain is an electric transformer, a pulsating system of live wires of light.
To “see the light,” an analogy of experiencing a lightening flash of new revelation streaking through the mind, can now be understood to parallel the biological reality of new information transmitted in the form of electric impulses. The neurons are connected by synapses that transmit electric nerve impulses by way of neurotransmitters, carrying signals and information between brain cells. The ancient, intuitive understanding of the connection of light with intellect, can now actually be seen in how modern science understands the functioning of the brain.

On a more spiritual level “seeing the light” or being “enlightened” means plugging into the Divine intelligence that pervades literally every moment of time and every point of space. That intelligence is encoded in every atom in the universe and in every cell, and is literally mind boggling in its complexity. The more we understand of the physical laws of the universe the more it beckons us to see the hidden and unified spiritual force behind the material world.

Maimonides taught that if we want to understand God we need to study the world He created. All existence is in truth the ongoing manifestation of God’s Divine wisdom, and in fact, the Targum Yerushalmi, a two thousand year old translation of the Torah into Aramaic, renders the first verse of the Torah as “With wisdom God created the heavens and the earth.”

Take a moment to contemplate these ideas and plug into the Divine intelligence that is all around you, deep within you.
Chanukah and Mashiach
One of the methods used in the Kabbalistic tradition is that of permuting letters of a word or phrase in order to discover new associations and correspondences that reveal the word’s inner dynamics and essence.

Related to this practice we find the following enigmatic statement in the Sefer Yetzirah:
“Two stones build two houses, three stones build six houses, four stones build twenty-four houses, five stones build one hundred and twenty houses, six stones build six hundred and twenty houses, seven stones build five thousand and forty houses. From here on go out and calculate that which the mouth cannot speak and the ear cannot hear” (4:16).
Interpreting this passage, the Rabbis explain that “stones” are letters and “houses” are words. Therefore, the permutation of a given number of letters in all their combinations yields – or to use Sefer Yetzirah’s terminology — “builds,” a certain number of “houses” or words. By permuting the letters comprising these words, one reveals the Torah’s concealed depths, and open the practitioner up to various states of enlightenment, mystical insight, and according to some, even prophetic experience.
The name of the family of the Maccabees was Chashmonaim. According to Rabbi Yitzchak Ginsburgh permuting the letters of this name yields many words intrinsic to the story and the meaning of Chanukah:
Judgment Continues till Chanukah
We are taught that Rosh Hashanah begins the Ten Days of Repentance, the Days of Awe, a period during which the whole world is judged. At the final Neila prayer of Yom Kippur the judgement is sealed. Nonetheless, our oral/mystical tradition teaches that the final judgement really occurs on Hoshanah Rabbah, the last day of Succot. The seven circuits of the synagogue on this day represent the closing of the cycle that began on Rosh Hashanah. Chassidut later revealed that though the judgement is sealed on Hoshanah Rabbah, it is not really “pronounced” until Chanukah. The question is why would Chassidic thought stretch the pronouncement of the judgement till Chanukah.

One explanation is that the prayers and judgement of the High Holy Days are very ethereal and are in a state of pure potential. Starting with Rosh Hashanah and ending with Simchat Torah, the potential judgement and changes engendered by our prayers only begin slowly to filter down to this world. At Simchat Torah, when we begin the Torah anew, we are given a grace period before the judgement is actualized in order to give us a chance to put into action all those lofty realizations, promises and hopes created by the prayers we so sincerely offered up during the holidays.

Therefore, it is on Chanukah, when we light the candles that we shed light upon whether or not we really have lived up to transforming our potential into actual, our dreams and hopes into reality. These alone alerts us to the importance introspection can and should play during Chanukah. It is a golden opportunity to turn potential into actuality inspired by the light and messages of Chanukah.

The verse we have quoted a number of times -“The candle of God is the soul of man…”(Proverbs 20:27) concludes with the following words “which searches out all the innermost parts.” In other words, the purpose of this candle is not to just illumine in a general manner but rather to search out the most inner parts of a human being – mind, heart and soul. This, of course, fits into the overall theme of Rosh Hashanah and Yom Kippur, and thus we see again how Chanukah is a continuation, and in a sense, the culmination of the Ten Days of Repentance.

Metaphorically speaking, the lights of Chanukah “reappear” in the candle used to check for chametz, leavened bread, on the eve of Pesach when all unleavened products must be removed from our possession. Leavened bread represents an overblown ego while matzah, the special food of Pesach represents humbleness. The same light that on Chanukah can be used to reveal the deepest recesses of a person’s inner world can now be used again to check every nook and cranny for actual chametz and its spiritual equivalent, in order to prepare ourselves to go from psychological and emotional slavery to freedom.

The Teshuva of Chanukah
The word for repentance in Hebrew is teshuvah, whose root means “to return.” On a straightforward level teshuvah means to return to proper conduct after sinning, making a mistake or a poor call of judgment. On a deeper level it means to return to one’s core being, and ultimately, to return ever closer to one’s Creator. This type of teshuvah has nothing to do with sin and everything to do with spiritual progress and elevation. And it is this type of teshuvah that relates to Chanukah.

The soul, when inspired by the infinite light of creation shining through the Chanukah lights, realizes its true Divine source and longs to return to a simple state of unified consciousness and to connect to God, the Source of all light. This type of teshuvah is beyond right and wrong, beyond past and future, beyond all words and description. It is the intimate closeness where no words are needed and no excuses given. Just feeling the love of God and His love for us.

In truth, this process of spiritual cleansing begins on Rosh Hashanah, and even before in the month of Elul, and accelerates while moving through the holidays of Tishrei: Rosh Hashanah, Yom Kippur, Succot, Hoshanah Rabbah and Shemini Atzeret/Simchat Torah. Then the year begins in earnest and the lofty ideals and new year’s resolutions sometimes pale in contrast to their initial intent when confronted with mundane reality. Chanukah gives us the opportunity to renew our determination to actually achieve what we had hoped for. The Teshuvah of Chanukah affords us all another chance to take our hidden potential and make it shine.

About the Author
Jeffrey is a Blogger, Entrepreneur and Philanthropist (we can only dream) living in Jerusalem. He has five kids and three grandchildren. He is looking to spread the message of Ahavat Yisrael and Jewish Unity through the music and teachings of Rabbi Shlomo Carlebach and connecting our lost Jewish brothers and sisters to Israel. God and themselves.
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