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Kabbalistic Chanukah: The Downloading of Primordial Light

God said: “Let there be light” and there was light (Genesis 1:3).

The 36 candles on the menorah correspond to the 36 hours when Adam and Eve were bathed in the Primordial Light of creation. Today, as we turn on our lights, we call forth a revelation of this hidden and intense light. (Kabbalist of the twelfth century, R. Eliezer of Worms)

The Primordial Light of Creation is hidden in the 36 Chanukah candles. (B’nei Yissachar, Kislev)

Introduction

The mood of winter shares with us the tender gift of returning to our inner wombs, where our wisdom resides and from which our destiny will shine again in Divine Timing.

Chanukah, the Festival of Lights invites us to turn our senses inward to find, cultivate and rededicate our inner sanctuary. It is a time to empty the accumulated trash, to create an open and receptive space, and to cultivate an intimate relationship with our emotions as the sensory system of our soul. As we become quieter within, we gather our power, one candle at a time. The more support and nourishment of our inner container, the more the Ohr HaGanuz, the Primordial Light of Creation becomes available to us at this time of year.

Spiritually, the eight nights of Chanukah are a cumulative and progressive process through which the light of the menorah grows to reveal the inherent light of Creation. The total number of Chanukah lights in the eight days is 36 (1 + 2 + 3 + 4 + 5 + 6 + 7 + 8). As Rabbi Eliezer writes, these 36 lights give rise to the same Primordial Light that illuminated Adam and Eve at the dawn of their creation, the first 36 hours of their existence. The Talmud teaches: “36 hours the Light served… and Adam HaRishon (the Primordial Man) saw with him from one end of this world to the Other.” (Yerushalmi, Brochot 8:5)

The Midrash teaches that this intense light was to be withdrawn from the universe, hidden for a time yet to be realized. All this so duality could exist and the evolution and purpose of the universe could be developed.

Since the obscuration of that Primordial Light, we wait for it, seek it and pursue it, in our prayers, studies and meditations. Yet, even in our darkest hours, we can access this memory born of the hour of 36 when we, humanity as a whole, were bathed in this light. “Where was this Light to be hidden?” asks the Midrash. Answer, “in the Torah.” When we immerse ourselves in the truth and wisdom of the Torah, in its inner radiance, we can experience this Primordial Light of wisdom, purpose and creative intent.

The importance of the number 36 will lead us to a deeper understanding.

Name of God

God’s name in Hebrew is Elo-him (language of Moses)

God’s name in Arabic is Al-lah (language of Mohammed)

God’s name in Aramaic is Elahh (language of Jesus)

They all share a common root of three letters in Hebrew: Alef, Lamed and Heh. The summa gematria, or numerical value of the three letters is 36 (Alef – 1, Lamed – 30, Heh – 5).

Torah

The concept of light (in one form or another), appears exactly

36 times throughout the Torah (Rokayach).

Moses

It took Moses 36 days to explain the Torah to Israel (Seder

Olam Rabbah 10).

Moses himself was born exactly 36 years after the oppression in Egypt began.

When Moses was born, it is said that the house was filled with light.

It is written: “And she saw him, that he was GOOD.”

(Exodus 2:2) and here (in Genesis 1:4) it is also written: “God saw the light, that it was GOOD” (Talmud; Sotah 12a)

Commentary above: “She saw, that (he) was good” – “it” being the Ohr HaGanuz – Hidden Light of Creation, as a Presence that came into the world with Moses. (Sha’arei Leshem, p. 130)

The word in the Torah used to describe the Hidden or Primordial Light is “tov” which means GOOD. When it appears in the Torah for the first time, the first letter “Tet” of “tov” (good) has a very unusual characteristic. The letter “tet”, like many other letters in a Torah scroll, have tiny “crowns” extending from them (which kabbalists teach is a hidden language). What is unusual about this letter here is that it has four “crowns” instead of just three. According to the Kabbalist, the B’nei Yissachar, when the four is multiplied by the number nine (the value of the “tet” itself), the total is 36.

The Patriarch Isaac

Abraham was a righteous person whose life embodied the values ​​of the Hidden Light of creation. But when Isaac was born, he was the first in history to be circumcised on the eighth day. Since eight represents transcending the physical, it has become infused with all that “eight” represents (transcendence), forever elevating it above the natural world. That is why he, at such a young age, guaranteed to see the Divine Presence like his father. Contrary to popular legend, Isaac was 37 years old when he was “sacrificed”. According to the mystical tradition, Isaac was a very willing and enthusiastic participant in offering himself in sacrifice to God, and that, although not slaughtered, Isaac left his body.

The event occurred when Isaac was 37 years old, because he had already reached his spiritual peak at the end of a complete life cycle of 36 years. According to Midrash, although Isaac did not die physically, a part of him transcended even further beyond his earthly identity, causing him to be compared to an angel. The text says that he was blind after the Akeidah (bound, sacrifice). It was not physical blindness that he suffered, but being “blind” to the garments of this existence, especially the aspect of duality (that is why he was “blind” to the characteristics of his own twin, Esau and Jacob). The energy of 36 facilitates a non-dualistic consciousness since it is a light that Primordial Man bathed in, before the “Fall”.

Rachel and Leah

The total amount of years that it took Jacob to transform in his life journey was 36 (since he left home, and then returned with his new family). (Rashi, Bereishit 28:9)

Then Jacob meets his soulmate Rachel (archetype of free will), but is tricked into marrying Rachel’s sister, Leah (archetype of fate).

The gematria of the Hebrew name Leah (lamed-aleph-heh) is also 36.

The letters are also a rearrangement of the Holy Name of God as mentioned above (Alef, Lamed, Heh).

According to Kabbalah, Leah is the biblical archetype of unforeseen destiny. It may not be what we chose to happen to us in life, nor is it even desired, but when it is accepted and embraced (Giacob accepts it as part of the family) it is for her that the transformation takes place. It is through Leah’s influence that the tribes of Israel are born and Destiny is fulfilled. It is through Leah that the seed of the Messiah is produced (through Judah, House of David, etc..) who will eventually come to initiate humanity into an Era where the Ohr HaGanuz, the Hidden Light, will be revealed .

Now we look at Rachel who gives birth to only two children. His first son is Joseph, and the youngest, Benjamin. However, Rachel dies in Bethlehem while giving birth to Benjamin, at the age of 36. It was at this age, that Heaven felt that she had completed her life’s journey. Like Isaac, his grandfather, the legend tells of his absolute willingness to offer his life (an incarnation) for a higher cause (in this case, Benjamin).

In the story, Benjamin comes to represent Jerusalem and the Holy Temple since they were both built on Benjamin’s tribal land. It is also the same exact site (Temple Mount – Mt. Moriah) where years before Isaac was willing to sacrifice his life.

The Jerusalem Temple is one of the most powerful energy vortexes in the world.

It is the same site where the miracle of Chanukah would occur later in history.

Interestingly, Chanukah is the ONLY Jewish holiday that takes place in ISRAEL, and specifically on the Temple Mount in Jerusalem.

The story of Chanukah is not mentioned at all in the Talmud. Less than a page is devoted to it, while other holidays receive entire Tractates reviewing the holiday in depth and detail. The rabbis of previous generations have tried to downplay the story of Chanukah for political reasons, but they won’t go away. Today, it is one of the most popular and beloved Jewish holidays, especially appreciated by children and mystics – guardians of the Hidden Light.

When did the story of Chanukah happen in history? In the 36th century of the Jewish calendar.

The 36 Hidden Saints (Lamed Vav Tzaddikim)

According to tradition, there are 36 high souls present in each generation who support, nurture and guard this Hidden Light. Those who guard it, remain hidden and without a priest. These 36 righteous people are sparks of that Hidden Light. Through his refined consciousness, this light, warmth and wisdom flows into the world and permeates it.

Kabbalist Master – Saint Ari (1534-1572)

Rabbi Yitzchak Luria Ashkenazi – The ARI – known reverently as Ari HaKadosh, was the lion of his generation and of all generations when it came to revealing the depth of Kabbalah and his understanding of the Universe as a whole . To this day, no one comes close to his greatness and his light in revealing the metaphysics of existence contained in the secrets of the Torah.

For our interest here, ARI was hidden for most of his life, until his maggid, a non-physical guide, announced that it was time for him to reveal himself. He had received his mission to reveal the occult when he was only 36 years old. He died about 2 and a half years later.

Conclusions

Our world is full of mysteries, and it is in the darkest months of the year, that the brightest energy becomes available. The hidden is revealed and its splendor is accessible to all who want to participate and be nourished by it.

Chanukah lights, unlike Shabbat candles, cannot be used for personal enjoyment. “These lights are holy. We do not use them for pleasure, we can only look at them” (Liturgy Chanukah). For these Chanukah lights celebrate a primordial, intact light, reminding us that there are higher forces at work. It is our connection with these higher forces that replaces the false perception of separation and fear with experiences of oneness, Divine assistance and trust.

In the Earth school, we are in the process of learning and training ourselves to reach higher levels of consciousness. In fact, the lights of Chanukah serve as antennas for holiness, drawing out the energy of the 36. With each passing day of Chanukah, the light becomes stronger and stronger. We put our lit candles in the window as a beacon for all passers-by to remind the world that darkness can be dispelled, darkness can be lighted, and that it is the Light of God that will prevail in the end.

May the year and coming be a new journey of discovery for all of us and we can jump with all our hearts into the evolutionary unknown that holds our candles of faith, and the common love for others.

In the Spiritual Fellowship,

Rabbi Michael Ozair

Copyright 2004 – Rabbi Michael Ezra Ozair

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