The Revolving Dreidel of Creation and Redemption

B"H

Introduction

The story of Hanukkah is one of light triumphing over darkness, of faith overpowering oppression, and of divine miracles breaking through the barriers of human limitation. At the heart of this sacred festival lies the spinning dreidel—a seemingly simple toy, yet a profound symbol of the dynamic cycle of creation and redemption. Rebbe Nachman of Breslov teaches that the universe functions as a revolving wheel, where the exalted descends to uplift the lowly, and the lowly ascends toward the exalted. This cycle reflects the eternal interplay between the material and the spiritual, the hidden and the revealed, and the potential and the actualized. Through the dreidel’s letters—Nun, Gimel, Shin, Heh—we uncover deep truths about Torah, Mashiach, and the divine light of Hanukkah. Each spin reflects the unfolding of Hashem’s plan, guiding creation toward its ultimate purpose: redemption and restoration.

The functions of HaOlam (The universe)

The universe functions as a dynamic cycle, a revolving wheel where the exalted descends to uplift the lowly, and the lowly ascends toward the exalted. Rebbe Nachman of Breslov illuminates this profound truth, teaching that all creation is interconnected through revolving cycles spanning the transcendental (nivdal), celestial (galgal), and material (shafal) realms. These realms, though distinct, share their root in the divine essence of the Hiyuli—the primordial potential that precedes all creation.

This is represented in the Dreidel

The dreidel, a central symbol of Hanukkah, embodies this cosmic dynamic. Its letters—Nun, Gimel, Shin, Heh—echo the themes of Psalm 74:2:

"Shevet Nachalatecha Har Tzion, zeh galat" – “Remember Your congregation, whom You redeemed, the tribe of Your inheritance, Mount Zion, where You dwelled.”

Each letter represents a critical aspect of divine creation and redemption:

• Nun (Nachalatecha): The eternal inheritance of Am Yisrael, rooted in Hashem’s covenant with His people.

• Gimel (Galat): The geulah (redemption) that Hashem provides to restore holiness and sanctity to the world.

• Shin (Shevet): The sacred role of Klal Yisrael as a mamlechet kohanim (kingdom of priests) to sanctify the material world.

• Heh (Har Tzion): The ultimate revelation of the Shechinah (Divine Presence) in the rebuilt Beit HaMikdash on Har Tzion.

Also each letter stands is a symbol for each heaven in the spiritual realm:

• Shin (Shafal): Materiality, where divine potential manifests.

(The earth)

• Gimel (Galgal): Celestial rotation, the wheel of divine cycles.

(1st heaven)

• Nun (Nivdal): Transcendence, symbolizing the third heavens.(2nd heaven)

• Heh (Hiyuli): The unity of all creation’s potential.

(3rd heaven)

Rebbe Nachman emphasizes that the dreidel’s revolving nature mirrors creation’s dynamic interplay between descent and ascent.

For those whom study the Gospels and Epistles; this wheel of creation reflects humanity’s role in connecting the spiritual to the physical, much like Shaul HaShaliach (Paul)’s ascent to the third heavens (2 Corinthians 12:2), where he glimpsed the infinite Ohr (light) of Hashem.

Shaul’s vision encapsulates the ultimate purpose of Torah life: aligning one’s actions with the divine light that permeates all creation.

This is how it can work…

The dreidel, with its letters—Nun, Gimel, Shin, Heh—not only reflects the interplay of creation’s realms but also serves as a map of spiritual ascent through the heavens. Each letter symbolizes a level of divine interaction:

Shin anchors the material world (shafal), where divine potential takes tangible form;

Gimel represents the celestial rotations (galgal), where cycles of divine providence influence the earthly realm;

Nun signifies transcendence (nivdal), a higher spiritual reality that bridges the physical and heavenly;

and Heh corresponds to the ultimate potential of creation (Hiyuli), residing in the third heavens, where divine wisdom remains hidden yet accessible to the righteous.

Mashiach, the Dreidel, and the Light of Geulah

The numerical equivalence of Mashiach (משיח) and the dreidel’s letters—Nun, Gimel, Shin, Heh—at 358 highlights the intrinsic connection between the dreidel, Hanukkah, and the Messianic redemption. The dreidel, spinning in cycles, reflects the unfolding of history, where seemingly random events are guided by Hashgacha Pratit (Divine Providence) toward the final geulah.

Numerical Value: Mashiach and the Dreidel

1. Mashiach (משיח):

Mem (מ) = 40

Shin (ש) = 300

Yod (י) = 10

Chet (ח) = 8

Total = 358

2. Dreidel Letters:

Nun (נ) = 50

Gimel (ג) = 3

Shin (ש) = 300

Heh (ה) = 5

Total = 358

Hanukkah itself embodies this redemptive theme. The rekindling of the menorah in the Beit HaMikdash represents the restoration of divine light in the world, a light that Mashiach will ultimately reveal in its fullest splendor. The menorah’s oil, wick, and flame parallel the Ben Ish Chai’s teaching on the unity of thoughts, speech, and actions in Torah observance. This unity reflects the complete harmony between heaven and earth that Mashiach will bring.

The letters of the dreidel also reflect Mashiach’s role:

• Nun signifies the eternal inheritance of Yisrael, promised by Hashem.

• Gimel represents Hashem’s boundless chesed (kindness) and geulah (redemption).

• Shin signifies the sanctity of Klal Yisrael in their role as Hashem’s emissaries in the material world.

• Heh signifies revelation, symbolized by the Shechinah dwelling in Tzion.

The dreidel’s letters (Nun, Gimel, Shin, Heh) represent the interplay of realms:

For followers of Yeshua’s self-description as the “light of the world” (John 8:12) aligns with these themes. His mission reflects the menorah’s role: to spread divine light and Torah wisdom throughout the world.

The dreidel, therefore, becomes not only a symbol of Hanukkah but also a profound hint toward the Messianic era, when Hashem’s light will fill the entire world as the waters cover the sea.

This dynamic interplay parallels the menorah in the Beit HaMikdash, whose seven branches channeled divine light from the heavenly realms into the physical world.

The Greeks, through their decrees, sought to sever this connection by outlawing Shabbat, Rosh Chodesh, and Brit Milah—each a pillar of Torah observance that sanctifies time, renewal, and the physical body. However, Hanukkah’s miracle of light, embodied in the rekindling of the menorah, restored the sacred bond between the realms, foreshadowing the ultimate redemption brought by Mashiach.

The Three Greek Decrees, Kaf and Heh, and Hanukkah’s Light.

The Greeks sought to uproot the foundation of Jewish life by outlawing three mitzvot:

1. Shabbat: The sanctity of time, reflecting Hashem as the Creator and the eternal rest of creation.

2. Rosh Chodesh: The sanctification of the new month, which aligns Am Yisrael with the divine cycles of time.

3. Brit Milah: The covenant of circumcision, which sanctifies the Jewish body as a vessel for divine service.

These decrees were not arbitrary. The Ben Ish Chai explains that they attacked the core unity of thoughts, speech, and actions, which are the foundation of Torah observance. Shabbat sanctifies time, Rosh Chodesh sanctifies renewal, and Brit Milah sanctifies the physical body, tying each realm of existence back to Hashem.

The first letters of Shabbat, Rosh Chodesh, and Brit Milah form the word Chamesh (חמש), meaning “five,” a direct allusion to the Chamesh Chumshei Torah (Five Books of Torah). The Greeks sought to extinguish the light of Torah itself, but the miracle of Hanukkah restored that light. The rekindling of the menorah symbolized the renewal of Torah observance and the restoration of Hashem’s covenant with Am Yisrael.

The letters Kaf (כ) and Heh (ה), numerically equivalent to 25, further connect Hanukkah to Torah. The 25th of Kislev marks the beginning of Hanukkah, commemorating the restoration of light in the Beit HaMikdash. Kabbalistically, Kaf symbolizes divine potential, while Heh represents revelation, hinting at the Torah as both the hidden and revealed wisdom of Hashem.

Furthermore, Kaf and Heh together signify the tern (for 5/ For Torah), reinforcing that the essence of Hanukkah is rooted in the Torah. The menorah’s light, rekindled on Hanukkah, reflects the eternal wisdom of the Torah illuminating the darkness. This light is none other than the ohr haganuz (hidden light) of creation. To add the numerical value 25 also connects to the 25th word in the Torah, ohr (light), the hidden light of creation stored for the righteous; and revealed through the miracles of Hanukkah.

Hanukkah’s menorah recalls this light, revealing its power to overcome darkness and restore divine presence in the world.

The Mashiach, embodying the Torah’s wisdom, manifests this light in its fullness. Also, The Mashiach can act as ohr haganuz—the hidden light of creation—reflects this renewal, embodying the Torah’s completeness by uniting thoughts, speech, and actions to reveal Hashem’s light in a darkened world.

Just as the dreidel spins and the menorah shines, the interplay of the heavens, Torah, and redemption continues to revolve, guiding creation toward its ultimate purpose.

Faith, Geulah, and the Eternal Light of Hanukkah

Rebbe Nachman of Breslov teaches that emunah (faith), rather than intellectual philosophy, is the key to accessing Hashem’s light and experiencing renewal. This emunah was central to the victory of the Chashmonaim (Hasmoneans), who overcame the Greeks not through military might but through their unwavering faith in Hashem. The miracles of Hanukkah, as the Ben Ish Chai explains, were rooted in this faith, demonstrating that Hashem’s light triumphs over even the deepest darkness.

The dreidel’s spinning reflects this truth: the cycles of creation and redemption may seem random, but they are guided by Hashgacha Pratit. The letters of the dreidel—Nun, Gimel, Shin, Heh—point to Torah, Hanukkah, and the Messianic redemption, encapsulating the themes of inheritance, redemption, sanctity, and revelation. The Mashiach, as the light of the world, embodies these themes, revealing the Torah’s wisdom and guiding humanity toward the ultimate geulah.

Hanukkah serves as a reminder that Hashem’s light is eternal and continuously renews creation. The rekindling of the menorah in the Beit HaMikdash symbolizes the restoration of the bond between Am Yisrael and Hashem, a bond that Mashiach will fully restore in the Messianic era. As the dreidel spins and the menorah lights shine, we are reminded of the promise that Hashem’s light will illuminate the entire world in the time of Mashiach.

Conclusion

Hanukkah is far more than a commemoration of historical events; it is a spiritual reminder that Hashem’s light continuously renews creation, even in the darkest of times. The dreidel’s spinning reveals the dynamic interplay of realms—material, celestial, and transcendental—while its letters point to the ultimate geulah brought by Mashiach. This light is the ohr haganuz, the hidden light of creation, which shines through the menorah and symbolizes the Torah’s eternal wisdom.

The Greeks sought to extinguish this divine light by outlawing Shabbat, Rosh Chodesh, and Brit Milah, but the miracle of Hanukkah reaffirmed these pillars of Torah life. Through the courage of the Chashmonaim and their unwavering emunah, Hashem revealed His providence, rekindling the menorah’s light and restoring the sacred bond between heaven and earth.

As we light the Hanukkah candles and watch the dreidel spin, we are reminded of Hashem’s promise: that His light will illuminate the world in the time of Mashiach, when the Shechinah will dwell fully among us, and redemption will be complete. This is the eternal message of Hanukkah—a beacon of hope and renewal for all generations.