Kislev marks the third and final month of fall in the Northern Hemisphere. This notoriously cold and damp month culminates in a unique natural phenomenon: the waning of the moon closest to the winter solstice. This event creates the darkest point of the year, both day and night. Although the winter months that follow grow colder, the days gradually begin to lengthen as sunlight rises higher in the sky—a subtle but hopeful shift that reverses the six-month trend of shortening days.
This return of physical light mirrors a deeper spiritual truth tied to Kislev, often referred to as "Reflected Light." This light symbolizes the spiritual illumination we bring into the world, even when it seems concealed. Physically, the reemergence of daylight brings hope, while spiritually, Kislev encourages us to kindle light amid darkness—both literal and metaphorical.
On a psychological level, Kislev helps counter the loneliness that can intensify during the previous month of Cheshvan. As the month progresses, many feel a growing desire to connect with others, to seek light, warmth, and companionship. This yearning reflects a deeper longing for Divine Light and connection. It is during Kislev, especially toward the end of the month, that we begin to see and feel the Light of Chanukah—a celebration of the Divine Light that dispels darkness.
Kislev empowers us to trust in this Light, even when it is hidden. It reminds us that darkness, whether physical, emotional, or spiritual, is not permanent. Whether we face feelings of loss, depression, or disconnection, Kislev teaches us that light will always triumph over darkness, provided we actively seek it. Often, our greatest illumination arises from the very depths of our struggles. For example, moments of existential dread can inspire us to renew our resolve, rediscover hope, and rekindle our dreams.
This interplay between darkness and light is the essence of Ohr Chozer—"Reflected Light." It is the light we generate from within, which invites a corresponding light from above. This dynamic is beautifully symbolized by the lighting of Chanukah candles during the year’s darkest nights.
As the final month of fall, Kislev’s weather often mirrors the dreariness of Cheshvan—cold, rainy, and damp. The days grow shorter, the sunlight wanes, and the approach of winter can evoke a sense of lethargy or dread. Yet near the end of Kislev, as the moon wanes close to the winter solstice, a small glimmer of light emerges. This subtle return of daylight sparks a renewed sense of hope.
The spiritual work of Kislev is to recognize that faint glimmer of light, nurture it, and transform it into a source of inspiration. Kislev grants us the koach (strength) to draw from our inner reserves of emunah (faith) and bitachon (trust). These qualities help us rise above the gloom of the season, grasp the Divine Light, and kindle lamps of hope, creativity, and growth.
Through the power of Kislev, we can amplify even the smallest sparks of light into a radiant flame that illuminates our lives and the world. It is a time to embrace hope, celebrate progress, and dream of a brighter, enduring future.
Hashem's Name
The sequence of letters in Hashem’s Name corresponding to Kislev—Vav-Yud-Hei-Hei—emphasizes a dynamic interplay of giving (Mashpia) and receiving (Mekabel) energies, highlighting a unique flow of Divine Light (Shefa). Unlike the usual order (Yud-Hei-Vav-Hei), Kislev begins with the lower giver (Vav) followed by the higher giver (Yud), initiating a process of Ohr Chozer (reflected light). This light originates below, in the lower Mashpia, Vav, rises to the higher Mashpia, Yud, and is exponentially intensified before flowing through the higher and lower receivers, the two Heis. This sequence signifies that Kislev is marked by light and Divine vitality being drawn upward through human initiative and then cascading downward in a fully revealed and transformative manner.
This pattern contrasts with Cheshvan, which lacks a final receiver and thus leaves higher light concealed. In Kislev, however, the complete cycle of giving and receiving allows for the full manifestation of Divine Light, culminating in the luminous miracles of Chanukah. These miracles, unlike the spontaneous ones of Nisan, require human effort, Emuna, and Bitachon to bring the light into revelation. Kislev teaches that our active participation in reflecting light upward is what draws down the profound, transformative illumination from Above.
Torah Verse
The arrangement of the Hashem’s Name for this month is derived from the letters of this month's verse “...וירא יושב הארץ הכנעני..”
This verse connects Yaakov's burial to Kislev and Chanukah, highlighting a deeper spiritual continuity. According to tradition, Yaakov passed away during what would become Sukkos, and he was buried 70 days later at the end of Kislev, during what would become Chanukah. At his burial, 36 royal crowns of Avraham's descendants adorned his coffin, symbolizing the 36 lights kindled over the eight nights of Chanukah. While death and burial may suggest absence, the sages teach that "Yaakov our father, did not die". Instead, his essence lives on through his descendants, who embody his light and continue his spiritual path.
As Klal Yisrael, Yaakov's descendants perpetuate his presence in the world, revealing his light. From the apparent "concealment" of death, his spiritual sparks spread into the hearts of his people, illuminating the world through their actions and faith. This reflects the transformative power of Chanukah, where light emerges from darkness, and the legacy of Yaakov continues to inspire and radiate outward.
Letter
The letter associated with Kislev is Samach, symbolizing support (Somech), as reflected in the verse, “סוֹמֵ֣ךְ ה לְכָל הַנֹּֽפְלִ֑ים”, Hashem supports all who fall (Tehillim 145:14). The shape of Samach, combining the letters Chaf (20) and Vav (6), numerically equals 26, the value of Hashem’s Name, signifying that even in darkness or times of falling, we are upheld by Hashem. While the letter Nun, representing "falling," characterizes Cheshvan, Samach prevents complete descent by providing strength and stability. Together, Nun and Samach spell Nes (miracle), emphasizing that miracles and light often arise from the depths of concealment and darkness.
Samach, the numeral 60, also holds significance in nullifying negativity, as seen in Halachah, where a non-kosher drop is nullified in 60 parts of kosher substance. Spiritually, this teaches that under the influence of Samach, darkness can be transformed into light, and challenges into stability. Kislev, the "month of dreams," reflects this transformative power, as dreams are "1/60th of prophecy" (Berachot 57b), and Yosef, the "Master of Dreams," uniquely carries the letter Samach in his name. The miracles of Kislev, culminating in Chanukah, celebrate this transformation from darkness to illumination, filling us with gratitude and praise.
Name
Kislev, originally called "the Ninth Month," derives its name from the Akkadian Kislimu, meaning "thickened" or "congealed," reflecting the abundance of rainfall in Cheshvan. In its Torah context, Kislev symbolizes trust (Bitachon), concealment (Kasa), and protection, aligning with the supportive and secure nature of its associated letter, Samach. This trust represents our confidence in Hashem's care and the ability to transform darkness into light. Kislev's themes resonate with Chanukah, which illuminates the longest, darkest nights of the year with the 36 lights of the Menorah—corresponding to the Ohr HaGanuz (Hidden Light) of Creation, a primordial light concealed for the righteous and hidden within the Torah.
The 36 lights also connect to the 36 hours Adam and Chavah basked in this Divine Light in Gan Eden before their exile. Chanukah, beginning on the 25th of Kislev, recalls the revelation of this light through the miracle of the Menorah, symbolizing the triumph of light over darkness and hope over despair. Kislev teaches the importance of active Bitachon—trust in Hashem’s inherent goodness and the belief that even challenges can lead to ultimate redemption. Through the month’s transformative energy, we illuminate our lives and the world, revealing hidden light and deepening our connection to Hashem.
Sense
According to Sefer Yetzirah, the sense associated with Kislev is sleep, reflecting the dormant state of nature during this time. In the Northern Hemisphere, animals hibernate, trees lose their leaves, and days grow shorter and darker, creating a "sleepy" atmosphere. Rain, a hallmark of Kislev, also induces a sense of rest, echoing an ancient connection between rainy seasons and agricultural downtime. This period allows for physical and spiritual rest, encouraging trust (Bitachon) in Hashem to care for the world and provide sustenance. Sleep, therefore, symbolizes surrender, as it requires releasing control and trusting in Divine protection, as reflected in the verse, "If you rest, you will not worry, for Hashem will be your trust" (Mishlei 3:24-26).
On a deeper level, sleep mirrors the spiritual concept of Bitachon. Just as restful sleep demands letting go of anxiety, trust in Hashem enables individuals to relinquish fear and find peace. Insomnia, often rooted in worry, highlights the struggle to surrender control. Strengthening Bitachon—through mindfulness, prayer, or calming thoughts—can create a mindset conducive to sleep and overall well-being. Like prayer, sleep involves a process of letting go and entering a state of trust and connection with Hashem. Kislev’s emphasis on sleep teaches us to embrace restful surrender, deepening our faith and restoring our strength for spiritual and physical renewal.
Sign
The theme of Kislev, reflected in the sense of sleep and the symbol of the bow (Keshes), emphasizes the idea of pulling back or descending to catapult forward and upward. Sleep represents vulnerability and descent into unconsciousness, yet it provides renewal and strength upon awakening. Similarly, Tefilah, like an archer drawing a bow, requires humility and acknowledgment of one’s lack to propel oneself toward higher spiritual connection. Kislev, with its association with rain and rainbows, highlights this dynamic of Ohr Chozer, where efforts and prayers from below rise upwards to invite blessings and illumination from above. The rainbow, which first appeared to Noach in Kislev as a sign of Divine covenant, symbolizes this reciprocal relationship between human initiative and Heavenly response.
Prayer during Kislev mirrors the bow's tension and release, symbolizing the power of Kavanah to elevate requests and draw down Divine blessings. This month encourages active participation in spiritual growth, transforming challenges into opportunities for deeper connection with Hashem. Those born under Kislev's sign of Sagittarius (Keshes) embody its optimistic, adventurous spirit and the belief that struggles lead to greater resolve and insight. Kislev teaches that through trust, prayer, and perseverance, we can reflect Divine light into our lives and the world, achieving renewal and fulfillment even in the midst of darkness.
Shevet
The month of Kislev is associated with the shevet of Binyamin, whose story reflects the transformative power of light emerging from darkness. Originally named Ben Oni ("Son of Sorrow") because his mother Rachel died during his birth, Binyamin represents a journey from pain to redemption. Rachel’s labor is likened to a tensely drawn bow (Keshes), symbolizing the month’s themes of pulling back to propel forward. Her passing, described as "going to sleep," parallels Kislev’s sense of rest and renewal. Through her sacrifice, she brought new life and light into the world, embodied in her son, renamed Binyamin ("Son of the South"), a name associated with Eretz Yisrael.
Centuries later, the portion of Eretz Yisroel allocated to Binyamin became the site of the Bais Hamikdash in Yerushalayim. This sacred space later witnessed the Chanukah miracle, where light triumphed over darkness. Binyamin’s legacy, from sorrow to spiritual illumination, mirrors Kislev’s themes of trust, hope, and the emergence of Divine light from challenging circumstances.
Body Part
The body part associated with Kislev, according to Sefer Yetzirah, is the stomach (Keiva), connecting this month to its sense, sleep. Sleep, like digestion, processes and assimilates what we take in—whether food, experiences, or emotions—allowing for healing and renewal. Just as sleep sifts out toxins and replenishes the body and spirit, Kislev invites us to refine what we internalize and transform it into strength and vitality, whether through rest, trust, or spiritual growth.
Kislev also relates to Kesel (loins), symbolizing the foundational support of the body and spirit. The loins and right leg, associated with the trait of Netzach (victory and confidence), reflect the strength of Emunah (faith) and Bitachon (trust), which sustain us in life’s challenges. This month offers an opportunity to reconnect with these qualities, reinforcing the inner stability and resilience needed to stand upright—physically, emotionally, and spiritually—and to move forward with confidence and hope.
Holiday
The timing of Chanukah aligns with both natural and spiritual cycles, reflecting the principle that every event and festival occurs in its divinely appointed season. Just as the Yetziyas Mitzrayim occurred in spring, a season of renewal, Chanukah's themes of light and redemption coincide with the darkest time of the year. Kislev culminates in the winter solstice, the year's longest and darkest night, compounded by the waning and near disappearance of the moon. At this low point of double darkness, a small glimmer of light reappears—both in the natural world, as daylight and the moon return, and in the spiritual world, as Chanukah commemorates the miracle of light.
Chanukah celebrates a historical miracle where a small amount of oil burned for eight days, symbolizing a shift from natural cycles (seven, the number of creation) to redemption (eight, representing the supernatural). This transformation mirrors the transition from darkness to light, concealment to revelation. Though not detailed in the Tanach, the story of Chanukah is briefly noted in the Gemara and emphasized in Halachic texts, underscoring its significance as a festival that illuminates both the historical and spiritual dimensions of overcoming darkness.
