In fact, the month of Cheshvan in the Bible is referred to as Chodesh Bul.
The word bul comes from the word for flood, mabul. The story of the Flood as told in parashat Noach is always read at the beginning of Cheshvan. The Zohar states that a true tzaddik is one who turns darkness into light and bitter to sweet.
Chasidut explains that it is actually much harder to turn bitter into sweet than it is to turn darkness into light. Thus, first comes the spiritual service of Tishrei and only then can we turn the bitter into sweet in the month of Cheshvan. Chasidut further explains that turning darkness into light and bitter into sweet relates to what is referred to in Kabbalistic terminology as kelipot, meaning literally “husks” or “shells.” These represent spiritual barriers that encase sparks of holiness embedded in the material world.
According to Kabbalah, the world is constructed in such a way that Divine light is hidden within layers of concealment and the role of the individual is to penetrate those husks, extract the sparks of light, and elevate them through mindful action.
Kabbalah identifies four primary levels of kelipot. The first three are considered inaccessible—they shroud the Divine spark so thoroughly that in our current state of spiritual development we cannot redeem the light within. These three are described as inherently impure, and they form the mystical basis for various prohibitions in Jewish law.
The fourth kelipah is of a different nature altogether. Known as kelipat nogah, it occupies a marginal space—between the holy and the profane. It contains both potential darkness and potential light, and as such, it is the primary arena in which human beings operate. It is this realm that we engage with daily, as we strive to elevate the physical world through conscious, righteous behavior.
Chasidut explains that turning darkness into light is accomplished through dealing with klipat nogah and this is the spiritual service of the month of Tishrei, whereas elevating the sparks of light and holiness encased deep within the three lower klipot can only be accomplished through the much harder work of turning bitter into sweet. Since nothing can exist without a spark of Godliness animating it, even in the most fallen aspects of reality there are sparks that can be redeemed.
Because the month of Cheshvan follows the uplifting and inspiring holidays of the month of Tishrei, there is a sense of intrinsic bitterness that accompanies this month. This is similar to how gravity ensures that what goes up must eventually come down, there is a certain feeling in Cheshvan of falling from the spiritual heights of the holidays of Tishrei. Yet, the real practical and spiritual work of the New Year only begins in this month and therefore though it lacks the dazzle of the preceding month it is actually where the real nitty-gritty work of the new year unfolds. Thus, it holds tremendous potential for rectification, accomplishment and manifesting in real terms all of the prayers and resolutions of the month of Tishrei.
Some people refer to this month as Ram (“exalted”) Cheshvan. The word Ram is actually the same letters as Mar (bitter), only they are inverted. This idea reflects beautifully the challenge and opportunity of turning bitter (mar) into sweet (ram) in the month of Cheshvan.
