Cutting the Baby in Half

King Solomon was the son of King David and Bathsheba. He composed 3,000 proverbs and 1,005 songs and authored the Song of Songs, the Book of Proverbs and Ecclesiastes.

He became ruler in approximately 967 B.C.E. and his kingdom extended from the Euphrates River in the north to Egypt in the south. His crowning achievement was the building of the Holy Temple in Jerusalem.

People from surrounding nations came to hear Solomon’s wisdom. The first and most famous incident of his cleverness as a judge was when two women came to his court with a baby whom both women claimed as their own. Solomon threatened to split the baby in half. One woman was prepared to accept the decision, but the other begged the King to give the live baby to the other woman. Solomon then knew the second woman was the real mother.

Jerusalem can be compared to the baby in this story. Any person who condones the cutting in half of Jerusalem, is not the real mother. Jerusalem belongs in the hands of those who will treat her the way she is meant to be treated - in one piece, in the hands of her rightful owners, the Torah-true Jewish people.

Also see:  Zecharia and the Trail to Hope

The Tikkun

When the fame of the Baal Shem Tov spread far and wide, one man who had heard of his greatness was determined to see this phenomenon for himself. He made his way to Medzibozh where the Besht resided, and was warmly received.

"And how can I be of help to you?" the Baal Shem Tov asked him.

"I have no need of help" the man replied. "Thank G-d, I and my family are well. I have a thriving business and all my needs are met. I did not come to ask for anything, just to have the opportunity to meet you."

"Well, if you feel you have no needs" the Besht said, "perhaps you will listen to a story I have for you. But you must listen attentively."

The Besht continued: "There were once two young boys who grew up together and became close friends. They attended the same cheder and always played together. Baruch and Chaim were inseparable, and everyone knew that wherever Baruch was, there you would find Chaim as well. Their friendship continued through their adolescence and well into their early adulthood.

"Chaim married a young woman from a distant town to the east, and Baruch married a woman from a distant town to the west. As was the custom, they moved to live with the wife's family, and for the first time in their lives, they were separated. They pledged to remain in close contact and continue their friendship unto eternity. Initially, they exchanged letters frequently, but as time passed and their families grew and there were so many distractions, the communication began to wane until it ultimately stopped completely.

"Chaim and Baruch each went into business and prospered, but life is often a cycle, and as the wheel turns, what was once at the top is later at the bottom, and this is what happened to Baruch. His business failed and he was penniless. Remembering that he had a devoted childhood friend, he felt that perhaps Chaim would come to his aid. He borrowed money for the trip and travelled to Chaim's town. Upon seeing Baruch, Chaim embraced him with tears of love, and the two sat and reminisced for hours. Baruch finally told Chaim of the misfortune that had befallen him, whereupon Chaim called in his bookkeeper and asked him to calculate the value of all his assets. Once he received the figure, he promptly wrote out a cheque, giving half of everything he owned to Baruch, who thanked him profusely and returned home.

"With the capital to invest, Baruch started a new business and prospered. But lo and behold, Baruch's mazal ascended....but Chaim's mazel descended, so that now Baruch was wealthy and Chaim was impoverished.

Remembering their devotion to one another, Chaim came to Baruch for help. How utterly disappointed he was when Baruch said "Chaim, I would love to help you, but the pattern is clear: it is not destined for both of us to prosper at one time. If one of us succeeds, the other will fail. If I put you back into business and you prosper, I know that I will lose everything. I realize that out of our deep friendship I should make this sacrifice, but while I may waive my own welfare, I do not have the right to sacrifice the welfare of my large family, my children and grandchildren who are dependent on me for their livelihood." Chaim returned home empty-handed and broken hearted.

"Years passed by, and both Baruch and Chaim went to the eternal world. When they appeared before the Heavenly Tribunal, Chaim was awarded Paradise for his loyalty and generosity to Baruch, whereas Baruch was condemned to Gehinnom for turning his back on his friend in his time of need. Chaim then said "How can I enjoy Gan Eden when I know that the friend of my youth is suffering the torments of Gehinnom? True, Baruch was unable to withstand the test to which he was put, and he put his self-interest first, but that is no reason to condemn him to Gehinnom. I will not enter Gan Eden unless Chaim can accompany me."

"The Heavenly Tribunal said that this was out of the question, that behaviour as outrageous as Baruch's rejection of Chaim's plea for help could not go unpunished, but Chaim was adamant. He would not enter Gan Eden if Baruch was doomed to Gehinnom."

At this point the Baal Shem Tov said to the man "Now listen carefully and look me in the eye."

The Besht continued: "The Heavenly Tribunal debated over the situation and came up with a solution for this dilemma. Both Chaim and Baruch would be sent down to Earth for another life span. Baruch will be wealthy and Chaim will be poor. If Baruch will help Chaim in this renewed existence, Baruch will have rectified his wrongdoing and redeemed himself, and will be permitted to join Chaim in Gan Eden.

"And so it came to be", the Besht continued. "The souls of the two came down to Earth again, and the person having Baruch's soul became wealthy, while the person bearing Chaim's soul was poor, a beggar who survived on alms. The beggar would keep only pennies for himself and gave everything he collected to his wife and small children.

"One day the beggar, making his rounds from village to village, came to the town where the wealthy man lived. He was tired and hungry, and did not feel that he had the strength to continue. Perhaps someone would be generous enough to give him an adequate sum. so that he could rest a bit and restore his failing strength. Winter was approaching, the children would need shoes and warm clothes, and they would need firewood to keep their house warm and dry. If he could only speak to a wealthy man in person and explain his plight, perhaps he could prevail upon him for a sum which would meet his family's many needs.

"The beggar knocked on the door of the wealthy man, and was met by the butler, who gave him the usual dole of a few pennies. "Please let me talk for just a few moments with your master" he said. The butler explained that this was impossible, since his master was occupied with important business dealings. The beggar began to cry "Ask your master to have mercy and spare me just a few minutes of his time to listen to me."

"The wealthy man, hearing the commotion, asked the butler what the problem was, and he explained that there was a stubborn beggar who would not accept the alms he gave him and was insisting on meeting with the master personally. The wealthy man became angry. "These beggars are a thankless lot! The audacity they have. If he refuses to leave, throw him out!" The butler did as he was told, and threw the beggar down the stairs. Exhausted, hungry and depressed, the beggar breathed his last and expired."

As the Baal Shem Tov said these last words, the visitor took hold of his head with his hands and exclaimed "Ribbono Shel Olam! This is what happened to me! Just last week a pesky beggar refused to take what my butler gave him and I had him thrown out, and he died right in front of my house! But how was I to know that I was being put to the test? It is common for many beggars to be dissatisfied with what they receive and they ask for more. I did not mean to be the cause of his death! What can I do to redeem myself now?"

The Besht said: "The Divine system of justice is perfect. You were given the opportunity to rectify what you had done wrong in a previous existence. Had your riches not hardened your heart, you would have listened to the beggar, and perhaps the relationship of your two souls would have resulted in him impressing you with his needs, and you would have responded appropriately, thus correcting the previous mistake.

"Now, you still have an opportunity to redeem yourself. You must leave for yourself only enough to meet the necessities of life for yourself and your family, and you must take all the rest of your wealth and give it to the widow and orphans of the beggar. I know that this is a major sacrifice, but this is the only way you will know peace both in this world and in the World to Come."

Today we do not have a Baal Shem Tov who can see both the past and into the future, but we must know that the Divine system of justice prevails and that nothing happens by chance. If we will live our lives as the Torah requires of us and trust in G-d, we will achieve that which is true and just.

Source: "Not Just Stories" - Rabbi Abraham J. Twerski MD

Sefer HaTikunim: The Book of Corrections

[Republished from 2008]

Note to readers:  If you are searching for " ספר תיקונים " - The Book of Corrections, you may find a link to a non-kosher site, proclaiming to have written this book. Please be advised that the book named ספר תיקונים written by יהונתן וואקסמאן (Jonathan Waxman) is not derived from kosher Jewish sources.

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Rabbi Yosef Dayan, the author of "Sefer HaTikunim", who departed from this world on 9 Tamuz 5745 (1985), was an Israeli Sefardi Tzaddik of Syrian background.

Rabbi Dayan was unusual in a number of ways. Firstly, after the Jewish people were returned to the Land of Israel, he spent a great deal of time discovering and uncovering the tombs of ancient tzaddikim throughout the Land. We are unsure exactly how he did this, but he did! He spent long periods of time at many of these holy sites, sometimes surrounded by hostile Arabs (although he was fearless through his attachment to G-d).

Secondly, he remained un-married, very unusual for a tzaddik.

Thirdly, he taught that prayer should be repeated. He often quoted the Talmud, that if your prayer is not answered, pray more, continue to pray and to beseech G-d. This was Rabbi Dayan's approach. He did not make do with a short prayer offered once. He taught regularity and consistency in prayer, according to Rabbi Hanina's teaching in Berachot 32a: "Everyone who prays long, his prayer does not return empty."

Rabbi Dayan explained the need to pray much and not to tire, until our request is received in Heaven. Because of our little worth and deficient deeds, we do not have the power to make prayer effective immediately. We need to persist in the avodah (service) of prayer, until we succeed in splitting the barrier that separates us from G-d.

He also said that, when you pray for something, you should pray using the same words each time (this explains the efficacy of a mantra**). Any change in the wording, he said, causes difficulties in the prayer being accepted. He also said it is desirable to focus on one request, not many, because according to the Sages, if you grab too much, you grab nothing.

Rabbi Dayan taught that it is helpful to offer tzedaka (charity) when praying and to pray at a holy site.

(From Od Yosef Hai)

** The mantras used in the eastern religions are the "shem tuma" (impure names) which Avraham sent to the east as gifts to the children of his pilagshim. Mentioned in passing in this post, it should be noted that they are STRICTLY FORBIDDEN to a Jew because they bring tuma (impurity) on a person, r"l, and give strength to the sitra achra. A Jew should not say these "mantras", nor should he allow them to be said in his home. (Comment from Yaakov Nathan)

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Stories about the Holy Tzadik HaRav Yosef Dayan, author of Sefer HaTikkunim

1. Rav Yosef Dayan would always see the name of Hashem in front of him at all times. Once while talking to his student H'Rav Yosef accidentally said "I always see the holy fearsome Shem Havayah engraved in my mind's eye intertwined with the Shem Adnus."

2. Rav Yosef Dayan was on such a high level that he was able to walk in the streets and the Pritzut in front of him would not even register in his mind, since his thoughts were constantly bound to the supernatural lights.

3. Immediately after finishing Shacharis at Netz, H'Rav Yosef Dayan would enter the Beis Medrash. Then while still fasting he would learn straight for hours with great fervor and no interruptions. He would not take a break for a minute, even when people would knock on the door he would not interrupt his learning. This would continue until Mincha time when he would get up and once again and go to the Beis Medrash to pray.

4. Every Motzai Shabbat he would pray Maariv in the Beit Knesset "Shoson". Due to his prolonged prayer he would miss the Kedusha of "V'atah Kadosh." H'Rav Yosef Dayan would therefore go to a second Minyan in Bais Knesset "Ohel Rochel" which had started later. He would arrive there just as the chazan would start with "V'atah Kadosh."The gabby of that Minyan thought Rav Yosef to be a simple and ignorant man. When he saw him come late week after week and start in middle of the prayers, the Gabby would begin yelling at him and publicly denouncing him for missing the first part of the prayer. H'Rav Yosef would remain silent and accept the embarrassment so as not to reveal that he had already prayed and was just coming to hear the Kedushah. These rebukes happened weekly both from the Gabaim and from the members of the minyan.

A student of Rav Yosef who saw what was going on was not able to hold himself back and finally asked Rav Yosef why he simply did not state that he had already completed the first part of the prayers. H'Rav Yosef answered him "Shhh don't reveal that, I am very happy with embarrassments I receive."

5. One year, there was a lack of rain in Eretz Yisroel. The drought continued through Kislev, Teves and even Adar. All over the country mass prayer sessions were organized to plead to our Father in Heaven to send rain. As usual H'Rav Dayan and his students would gather in Kever Shmuel Hanavi to pray and do Tikkunim for the nation of Yisroel.

The students noticed that H'Rav Yosef was not actually addressing the lack of rain. A number of students kept on bringing up the issue but H'Rav Dayan remained silent. One student pleaded with him to pray and do Kavanot for the rain, reminding him of the severe situation the country was facing. Finally H'Rav Dayan replied with a short and definite answer "If there will be no impurity and Pritzut in the world, the rains will not be held back." He then continued praying as usual.

6. There was a long period of time that H'Rav Yosef Dayan was accustomed to light candles every day in the merit of Rebbe Meir Baal Haneis and the Rashbi, may their merit protect us. H'Rav Yosef would light the candles in a certain local Bait Knesset. Before lighting the candles he would recite many prayers in great trepidation, he would then do mighty meditations and Yichudim. At the time of the lighting he would say Leshem Yichud.....I am lighting this candle to raise the Shechinah from exile and to raise the soul of the holy Tzakik in whose merit the candle is being lit. These candles would burn for twenty four hours straight. H'Rav Yosef would prepare special wicks and the right amounts of oil in advance.In the neighborhood there lived two men who were greatly upset by H'Rav Dayan's daily candle lighting ritual. They would steal his wicks and hide his oil in an effort to prevent it from happening. When H'Rav Yosef saw this he was greatly pained. He finally said "These people that are trying to prevent the candle lighting do not know with whom they are dealing with, they are not dealing with me but rather with Rebbe Meir Baal Haneis and the Rashbi, I do not envy their future." That same week the two men were struck by the hand of G-d. The first man broke his leg and had to lay in a body cast for a number of months, the second man became paralyzed in half his body.

7. The Mekubal H'Rav Yitzchak Kaduri would say that he knew for a fact that H'Rav Yosef Dayan was one of the thirty six hidden Tzakikkim. H'Rav Mordechai Sharabi likewise gave testimony that H'Rav Yosef Dayan was one of the thirty six hidden Tzadikim.

8. Once a student of H'Rav Dayan approached him and told him that he was having a lot of problems avoiding being drafted to the Israeli army. H'Rav Yosef Dayan simply handed him his hat and told him to wear it on his next visit to the army office. The student took the hat of the Tzadik and wore it on his next interview. When the general saw the hat, without saying a word he signed his release papers and told him to leave.

In G-d We Trust

A video from 1981, Yiddish with English subtitles:

There are certain principles that are so central to the foundation of the United States that they were engraved on its coins and printed on its currency two fundamental principles: In G-d We Trust and E Pluribus Unum - Out of many, one.

The English language offers a variety of words to express the idea of faith. Trust is not just intellectual belief, nor is it emotional belief. In G-d We Trust means to believe in G-d and to rely on Him, to entrust all ones concerns to Him.

When it comes to belief the Talmud says: A burglar at the mouth of the tunnel calls upon G-d! He prays to G-d for help. But the fact that he has resorted to thievery proves that he does not trust G-d in his life.

Action is the main thing: What matters most in governing a country, and especially for its highest leader, is to elevate the mindset and behavior of all its citizens; first and foremost, to convey, until it is clear to the entire population: In G-d We Trust — that we trust Him in all matters of life, the spiritual as well as the material.

The Seven Keys to Shamayim

by Harav Moshe Wolfson, shlita [Rav of Beis Medrash Emunas Yisroel and Mashgiach of Yeshivah Torah Vodaas]

[Adapted from a shiur that was delivered under the auspices of Irgun Shiurai Torah and prepared for publication by Rabbi Yochonon Donn]

Wordless Power

There are two types of song: one has words (this category would include the art of poetry) in which words are joined together to create a rhythmic pattern and a sense of uniformity. In this type, the feeling of enjoyment and relaxation that comes from hearing music results from the whole song including the words.

In the second type of song, the reason for the enjoyment it gives us is more obscure: it comes when notes are put together to create a wordless song. It is not logical that notes thrown together should elicit a sense of enjoyment in people, that wordless tunes can be enjoyed is a gift from Hashem.

Sefer Pe'as Hashulchan by Harav Yisrael of Shklov zt'l, cites the Vilna Gaon in saying that most of the secrets of Torah are hidden in the art of music and that without understanding music it is impossible to comprehend the Torah. This knowledge of music was given over to Moshe Rabbeinu on Har Sinai along with the rest of the Torah.

The Zohar even says that there is a heichal - an entranceway - in Shamayim that can be opened only with neginah (song). The Zohar relates that Dovid HaMelech approached that entrance only with the neginah of his Sefer Tehillim.

Keys to the Heichal

The seven major musical notes are called keys. Each of the seven keys opens a different door in Shamayim, and it is only through music that these entryways can be opened. Musicologists do not know why the term "key" is used, but it is quite possible that it is a tradition handed down from Yuval, whom the Torah identifies as the father of music.

When the Baal Ha'Tanya came to Shklov, the residents bombarded him with questions. Chabad sources say that he responded with only a niggun, which answered all their questions. As the Vilna Gaon explained, music opens the doors of Torah in Shamayim.

A Gemara in Arachin says that the kinor (stringed instrument) in the Beis Hamikdash had seven strings, but in the times of Moshiach it will have eight strings. There are seven major notes on a musical scale, and the seventh note corresponds to Shabbos, for Shabbos completes the kinor, so that even today one can sing. The seven days of the week are actually the seven tunes of Creation. When Shabbos - the seventh tune - arrives, the harp is complete. This is the reason why we usher in the Shabbos with kapitel 29 of Tehillim, which describes the seven kolos - since then we can proceed with song.

This is the reason for the minhag among Klal Yisrael of singing zemiros on Shabbos. HaRav Mordechai of Lechovich zt"l reportedly said that he would be able to believe that all the seven seas had dried up, but not that a Jew does not sing zemiros on Shabbos.

The reason people so enjoy songs is that the tones that form them have been combined ever since the six days of Creation. Some songs, however, only confuse a person, such as some modern-day songs that are based on, for example, the pounding of a drum, or on words that have no correlation to each other, such as many non-Jewish songs. While they have a tune, it is different than the accepted process of music.

This latter type of song leads to immorality, just as the tones of these songs have no relation to each other but are merely thrown together, immorality involves the relations of two people who are not meant for each other. Neither these songs nor illicit unions were predestined from Creation.

Seven Keys of Chesed

There is a fundamental difference between the seven ushpizin (the holy guests on Succot) and the twelve shvatim - the 12 tribes of Israel. Every Jew has a direct connection with the Ushpizin, whereas each shevet is a separate and unique entity, the shvatim are thus a symbol of disunity.

For every seven white keys, representing the major notes on the piano, there are five black keys, representing the minor notes, each of which is a half-tone higher or lower than the white key next to it. The black keys complement and harmonize with the white keys.

In general, someone who would play using just the white keys on the piano would be able to play only a lively song, while playing just the black keys would result in a sorrowful song of sadness.

It is likely then that another tradition handed down from Yuval is for the keys that play major notes to be white, for happy songs, while the black keys, which play the minor notes, are black, for mournful music.

White is a source of chessed (kindness) for Klal Yisrael (this may be one reason doctors wear white), on the Yamim Nora'im we wear white kittels. Black, on the other hand, represents the trait of gevurah (severity) and is a source and an expression of melancholy.

A song that is played using a combination of black and white keys mixes chessed and gevurah. Together the seven white keys and five black keys of an octave equal twelve, the number of tribes of Israel, which as mentoned above, can symbolize disunity. Such a song is appropriate only for galus. When Moshiach arrives, however, everything will be white, for there will be no atzvus (sadness).

Chazal tell us that when Moshiach comes, an eighth key will be added to music; this key will be a 'roundup' of the previous seven (similar to the all-inclusive kollel used in gematriyos).

In Sefer Tehillim (68:7) when Dovid HaMelech relates the events of our redemption from Mitzrayim, he says motzi asirim bakosharos - "(Hashem) releases those who are bound in chains". The Gemara explains that the word "bakosharos" is a combination of bechi and shiros - simultaneous crying and laughter. This is a song played with both the white and black keys. When Moshiach comes, however, there will only be shirah - a joyous song played with the white keys.

The Foundation of the Entire Torah

"He trusted in Hashem, and He considered this for him as an act of righteousness" [Lech Lecha 15:6]

Why, asked the Chofetz Chaim, was Avraham's trust in Hashem considered "righteousness" - as though it was something above and beyond what was demanded of him?  After all, Avraham fulfilled every commandment in the Torah; what was so unique about his trust in Hashem?

We see from here, answered the Chofetz Chaim, that trust in Hashem is more than just another mitzvah - rather, it is the foundation of the entire Torah.

To what can this be compared?  To a man drowning in the sea who suddenly sees a tree extending from the shore.  Which part of the tree will he attempt to grab? Not the branches, for they can easily be broken; rather, he grabs hold of the roots.

So too, concluded the Chofetz Chaim, is trust in Hashem.  Trust in Hashem is comparable to the sturdy roots of a tree, which serve as a foundation and a base for the entire tree.

by Rabbi Yisrael Bronstein
Art: Vladimir Kush

Hiker Survives Desert Ordeal Thanks to 'Miracle' Rain

Sixty-four-year-old Ed Rosenthal of Los Angeles shocked rescuers last week when he was found alive after six days in the desert with little food or water. He spoke to the media this week after several days of recovery in the Hi-Desert Medical Center in Joshua Tree.

Rosenthal finished the last of his water on the first day he was lost, but was later able to drink some rainwater. He told reporters that the rain fell immediately after he had prayed for rain.

"There was definitely a miracle... My conclusion is that G-d is real. Really, I have to tell you. G-d is real," he said.

He also recalled reciting the Shema Yisrael prayers, "Hear O Israel, the Lord our G-d, the Lord is One", an affirmation of belief  which Jews traditionally say three times daily, and also declare before death. He saw a "white tunnel," he said, but then decided that he was not ready to die.

Full story at: Israel National News

See the Truth

Rebbe Nachman taught "Falsehood is damaging to the eyes, both physically and spiritually. Falsehood damages one's vision, and damaged vision creates distorted images. Falsehood fools people, causing a large object to appear small or a single object to appear as a double or multiple image.

Truth, on the other hand, is unified [it is nothing less than the stamp of G-d's Absolute Unity]. While truth is multi-faceted, it is - and can only be - one. 

Falsehood is a direct affront to G-d's Providence. When we lie, we are in a sense pushing G-d out of the way in order to have our own way. In response, G-d acts as though He is turning His eyes away from us. The only way to re-establish our connection to G-d is through truth. Only by speaking truth, believing in its power and living it, can we restore our vision, refocusing on G-d and His Divine Providence. His direct supervision over us is then restored in even greater measure.

Rebbe Nachman teaches that if you want to attain the level of the World to Come, even in this world, just close your eyes. Gently withdraw your mind from all that is going on around you and move yourself into another dimension. The more you "close your eyes to this world", the more you will attain true spirituality and bring the essence of Olam HaBo into your life.

This is the secret behind closing our eyes and covering them when we say the Shema prayer. Up to a certain point the world reveals G-d. Beyond that point however, that very same world obscures Him. We therefore close our eyes and cover them with our hand when we recite the beginning of the Shema, in order to break through the facade of this world to reach towards the Unity behind it.

Source: "Anatomy of the Soul" - Chaim Kramer - from the writings of Rebbe Nachman of Breslov

The World is a Mirror

Denial is a psychological term referring to a person's inability to see reality. Denial is a frequently occuring phenomenon, and is one of the many psychological defense mechanisms, whose function is to shield a person from an awareness that would cause him distress.

A very common form of denial is a person's inability to see his own character defects. The reason is obvious: awareness of the presence of this defect in oneself is too much for a person to bear. Yet unawareness of these defects will result in one's doing nothing to improve upon them. Even a dedicated soul-searching may fail to reveal one's own shortcomings, since denial obscures their existence from him.

The Baal Shem Tov said that G-d provided a way to circumvent this denial: "The world is a mirror" said the Baal Shem Tov. "The defects you see in others are really your own."

While denial prevents a person from seeing his own character defects, it does not prevent him from seeing defects in other people. Quite the contrary, we are experts at detecting faults in others. All we need to do, then, said the Baal Shem Tov, is to realise that these are but a reflection of our own shortcomings. We do not see defects in others that are non-existent in ourselves.

"Love covers all offenses" (Proverbs 10:12) has filtered down to the colloquial aphorism that "Love is blind". It is common knowledge that we may be oblivious to defects in someone we love, although they may be blatant to other observers. Just as we may not see that which we do not wish to see, so it is conversely true that we only see something which, for some reason, attracts our attention. The Baal Shem Tov states that when we see defects in others, the reason for this recognition is that, in one way or another, they represent our own defects.

This principle is a major dynamic in the effectiveness of group therapy. In treatment of some types of emotional disorders, group therapy may be far more effective than individual therapy. A therapist pointing out a particular character defect to a client may be rejected, with the patient's denial preventing the necessary insight. In a group session, the client is very likely to note this very defect in another group member, and the group may then help him realise that he too has this particular characteristic, and this is extremely effective in overcoming one's denial.

It is the persistence of denial that constitutes a major obstacle to therapy and corrective action.

Rabbi Dov Ber of Lubavitch was receiving his chassidim, when he abruptly told his assistant to close the door and not allow anyone entry. Some of the chassidim, eager to understand the Rabbi's sudden desire for solitude, put their ears to the door and heard the Rabbi reciting Tehillim with heartrending tones.

The Rabbi later explained that whenever a chassid asks him for guidance to do teshuvah for a transgression; he immediately searches for that transgression within himself, according to the Baal Shem Tov's teaching that the world is a mirror, and had he not been guilty of the same thing, even in a much more diluted form, it would never have come to his attention. The discovery of an analogous defect within himself then allows him to make the necessary amends.

"When one chassid told me about something he had done wrong, I promptly began searching for a similar shortcoming in myself. However, I was unable to find it. This meant that I was deceiving myself, and that somewhere there was a dereliction of which I was unaware. Being oblivious of this would preclude my taking any corrective action, and I therefore had to pray intensely for Divine guidance to help me discover this defect in myself."

What a wonderful world it would be if every time we saw some defect in another person, we would do some soul-searching, and take corrective actions for self-improvement, rather than being critical of others and denoucing them.

[extracted from "Not Just Stories" by Rabbi Abraham J. Twerski M.D.]

The Rainbow Covenant

God made a covenant with Noah that He will not destroy the entire world again with a Flood. The symbol of this covenant is the rainbow.

When observing a rainbow, we recite a blessing: "Blessed is God, Who remembers the covenant (of Noah)."

However, the rabbis discourage one from staring at a rainbow, since it has a negative message:  It is telling us that the world deserves (another) flood but because of God's covenant, it will not happen.
The Talmud relates that during the lifetimes of certain great sages, a rainbow was never seen, because they were capable of saving the world from a flood, in their own merit.

Rav Kook writes:

Were there not rainbows before the Flood? How did the rainbow suddenly become a symbol of protection from Divine punishment?

In truth, the rainbow was created immediately before the Sabbath of creation (Avot 5:6). Before the Flood, however, the rainbow could not be seen. It was a "Keshet Be'Anan," a rainbow in the clouds. The thickness and opacity of the clouds, a metaphor for the world's dense physicality — obscured the rainbow. Only after the Flood, in a world of diluted physical strength, did the rainbow finally become visible.

The rainbow is a symbol of weakness. Physical weakness, that the cloud no longer conceals it. And also spiritual weakness, that only a Divine promise prevents destruction of the world as punishment for its sins. The Sages taught in Ketubot 77b that rare were the generations that merited tzaddikim so holy that no rainbow could be seen in their days.

The Flood restored balance to the world in two ways. In addition to weakening the material universe, the aftermath of the Flood resulted in a bolstering of the spiritual and moral side, through the Noahide Code. The Flood annulled all previous obligations, and initiated a new era of repairing the world via the seven mitzvot of Bnei-Noah.

Read entire essay at Rav Kook Torah

Why was the rainbow chosen as a symbol of peace between Hashem and mankind?

Hashem said: "When I brought the mabul (flood), My bow was drawn against man. The rainbow resembles a reversed bow, signifying that there shall be no more "arrows from Heaven" sent to destroy humanity".

In the Torah portion that relates the establishment of the covenant between God and Noah (and all generations to come) by means of the rainbow, the word "covenant" (בְּרִית) is repeated seven times. These seven appearances of the word "covenant" allude to the seven colors of the rainbow studied and documented by Isaac Newton, and to the seven Noahide commandments.

The seven colors of the rainbow and the seven Noahide commandments correspond to the seven lower sefirot as follows:

RED - Gevurah (might) - The prohibition against murder

BLUE - Chessed (loving-kindness) - The prohibition against adultery

YELLOW -Tiferet (beauty) - The prohibition against theft

ORANGE - Hod (thanksgiving) - The prohibition against blasphemy

VIOLET -Netzach (victory) - The prohibition against idolatry

GREEN -Yesod (foundation) - The prohibition against eating the flesh of a live animal

INDIGO -Malchut (kingdom) - The injunction to establish a just legal system

by Rabbi Y. Ginsburgh

Read entire essay at: Inner.org

Also see: The Seven Universal Laws for all Humanity

From Delight to Affliction

From the teachings of the Ben Ish Chai

Anyone who speaks lashon hara - afflictions come upon him. [Arachin 15b]

A lashon hara speaker changes the order of letters.  By causing a falling out between friends, he turns לשׁון - "tongue" into נשׁול - "fall".

By ruining a precious vessel - "the lips of knowledge are a precious vessel" [Proverbs 20:15] - he turns יקר "precious" into קרי - "impurity".

Measure for measure, ענג - oneg -"delight" will turn into נגע - nogah - "affliction" - and afflictions will come upon him.

Blessings Beyond Nature

Reb Mendel Kaplan zt"l once explained how the blessings of great people work: It's not easy to give a bracha: it's like writing out cheques from your own bank account. In his later years, the Chofetz Chaim was once approached by someone for a bracha, and the Chofetz Chaim told him: "I can't give everything away; I have to leave a little for myself".

In order to fulfill a blessing, Hashem has to rearrange His previous plan for the benefit of the person being blessed, which is almost like making a change in the Creation itself. Such a feat requires great merit.

If, however, someone relies totally on Hashem and lives without making his own plans, then when he gives a bracha, it's different.

Most people live their lives according to a certain pattern: a time for eating, a time for sleeping, and so on. When someone entirely ignores his own personal needs and serves Hashem with no personal plans, then in return Hashem overrides the natural order of the universe, so to speak, and grants this person's requests. Such a person's blessings are fulfilled without taking anything away from his "account".

That is why the Chofetz Chaim used to send people to Reb Yisrael Yaakov for blessings. Reb Yisrael Yaakov was a person who lived without making any calculations - everything he did, even if it embarrassed him or put his health in danger, was for Hashem's sake. A blessing given by someone like that has a power far beyond the natural order of creation. That's what the Gemara (Berachos 20a) means when it says "What's the difference between former times, when miracles were done, and our times, when they are not? In former times, people served Hashem with total dedication, so He did miracles for them." When Rabbi Yehudah HaNasi did mitzvos, he didn't take his personal interests or his own safety into account.

*Rabbi Yisrael Mendel Kaplan (1913 - 1985) (yarzheit 13 Nissan) known as "Reb Mendel" served as a teacher in the Hebrew Theological College in Chicago and in the Philadelphia Yeshiva to many of the men who were to become the leaders of Orthodox American Jewry.

The Birthpangs of Moshiach

Here is a story about Rabbi Noson Wachtfogel, who served as the Mashgiach - Spiritual Guide - for the students at the famous Lakewood Yeshiva, which was founded by Rabbi Aharon Kotler, a leading Torah sage. Rabbi Wachtfogel passed away in 1998. This noted sage, educator and counselor was known for the outstanding character traits that he developed; moreover, he was also known for his great yearning for the coming of Moshiach - the Messiah who will inaugurate the age of the complete redemption. He constantly spoke about the yearning of our people for the complete redemption and his teachings expressed the following principle of our heritage: “I believe with complete faith in the coming of the Moshiach, and even though he may delay, nevertheless, I anticipate every day that he will come.” (This is one of the thirteen principles of our faith cited by Maimondes.)

Awaiting the coming of Moshiach was Rabbi Wachtfogel’s hallmark, and he fulfilled the statement, “I anticipate every day that he will come.” In fact, when he walked in the room during a festival celebration or a wedding, everyone would form a circle and start to joyously sing, “I anticipate every day that he will come.” Rabbi Wachtfogel would then enter the middle of the circle and dance heart and soul to these words, infecting everyone with his enthusiasm and faith. His dance expressed the yearning for the redemption of each individual, along with the redemption of the community, and the elevating spirit of his dance is expressed in the following teachings that he gave over to his disciples:

1. It is written, “Then will come those lost in the land of Assyria and those cast away in the land of Egypt.” The intent is that these people will come to realize that they were “lost” and “cast away”. Discontent with the exile is itself a level of anticipating Moshiach. Therefore, they - and all those who awaited the redemption - will merit to “bow to HaShem on the holy mountain in Jerusalem.”

2. Our years in exile have been full of terrible pain and suffering. We cannot even begin to imagine how great will be our compensation for having endured so much. How glorious will be the salvation and light that we will merit, due to the endless afflictions we have undergone in this long and dark exile! All the blood of our people that has been spilled will be transformed into light and joy.

3. Those in our generation who have experienced suffering and those who are now undergoing crises should realize that these are the birthpangs of Moshiach. They should take strength in the knowledge that these pains and difficulties will not endure for long, because soon they will all be coming to an end. Every day brings us closer to that wonderful moment when HaShem will heal the brokenhearted, and our sorrows and groans shall vanish.

“Shake off the dust - arise! Don your splendid clothes, My people.”

[Some of the above is from: The Legacy of Maran Rav Aharon Kotler” by Rabbi Yitzchok Dershowitz, published by Feldheim]

Australian Senator : "Gilad Shalit must be freed"

Wednesday September 29, 2010

from Hansard - a speech in the Australian Parliament by Senator Mitch Fifield  (Victoria)—Manager of Opposition Business in the Senate

Staff Sergeant Gilad Shalit

As we enter the fifth year of the captivity of Gilad Shalit at the hands of his Hamas tormenters, we cannot escape the importance of the continued struggle for his freedom. On the morning of 25 June 2006, eight terrorists used a tunnel excavated during a period of ceasefire to launch an unprovoked assault on an Israeli Defense Forces position. IDF soldiers were attacked while guarding a place called Kerem Shalom — ‘Vineyard of Peace’ — a border crossing which enables trade between Israel and Gaza. For years facilities such as these have been attacked by Palestinian terror organisations because of a brutal opposition to any exchange that might foster an end to the conflict. Firing automatic weapons and rocket propelled grenades, the attackers killed two soldiers, Lieutenant Hanan Barak and Sergeant Pavel Slutzker, both 20, and injured three more. They abducted then-19-year-old Corporal Gilad Shalit, who was seen being publicly dragged, wounded, into Gaza, where he is believed to have been held captive since then.

Gilad has been virtually shut off from the outside world; the only signs of life have been three letters and a short video, for which 20 Palestinian prisoners were released in exchange. The International Red Cross has been refused any access. Mail and aid packages cannot reach him. To make a mockery of his family’s pain and anguish, Hamas has staged re-enactments of the kidnapping. They have held plays in which actors portraying Gilad beg for their release. They have even released an animated film depicting an aged Noam Shalit, Gilad’s father, grieving over his son’s coffin.

Gilad Shalit was born on 28 August 1986 to parents Aviva and Noam Shalit. Gilad’s family lives in Mitzpe Hila, a small village in western Galilee. He grew up playing basketball and soccer with his neighbourhood friends. He was a great fan of the American NBA. In high school he excelled in physics and maths and often helped other students. Like his uncle before him, Gilad joined the tank division when he was drafted into the IDF in 2005. His story resonates with the Israeli people because many in the ranks of the Israeli Defense Forces are young citizens fulfilling the obligation to serve their country; it could have been any Israeli’s son or daughter who was captured that morning. His plight has become the plight of an entire nation. Public events mark his birthday and the anniversary of his kidnapping. Photographs of Gilad as a teenager appear on public walls and fly on flags from car antennas. His name is inscribed on bracelets worn by Israeli youth and the number of days of his captivity is publicly displayed near the Prime Minister’s residence.

Israel in this situation was attacked from a territory which it does not occupy and over which it makes no claim. It was attacked from a territory from which it had withdrawn in an effort to forge peace. Let us not forget that the territory from which the raid was launched claimed to be a democracy, but real democracies respect the rule of law; real democracies do not take hostages; and real democracies do not allow entities within their borders to operate outside the law, to launch attacks on their neighbours and to kidnap their neighbours’ citizens. There should be no doubt, if ever there was, that any claim of democracy is a facade for a brutal and ugly agenda.

Hamas has granted no quarter to civilian populations on either side of the border; Hamas has fired more than 10,000 missiles indiscriminately at the population centres in Israel. Hamas deliberately and contemptuously puts the residents of Gaza in danger by storing and using weapons in civilian areas. Hamas enforces the isolation of Gaza and its people. The truth is that Hamas seeks neither peace nor prosperity for Gazans. Captive with Gilad are all Israelis and Palestinians, hostage to a cynical and violent campaign of jihad being waged by Hamas and its fellow travellers. Israel’s difficult journey reconciling the nation’s security needs with the Jewish principle of pidyon shvuyim, the redemption of prisoners, reveals the enduring strength of its national character. Every effort has been made to secure Gilad’s release, yet for months at a time Hamas does not respond to proposals mediated in good faith by third parties. His captors continue to issue unreasonable demands and ultimatums for Israel to release as many as 1,000 prisoners. Many on its list are convicted of fatal terrorist attacks. Gilad Shalit should not languish a moment longer. His family and his nation should not spend another moment in torment. He should be released without equivocation, condition or delay. Gilad was defending his country, democracy and the rule of law, but above all Gilad was defending his homeland, defending Israel from those sworn to destroy it.

The state of Israel has the right to defend itself but, more than that, the government of Israel has an obligation to protect its citizens and to fail to do so would be a dereliction of its duty. Australia has always stood by the people of Israel and I think always will, but ultimately it is because of soldiers like Gilad that the nation of Israel still stands. Israel consistently strives to maintain the rules of international law. This acknowledgement is not reciprocated by its enemies, who cynically push for Israel to be held to the highest standards of compliance with the very rules they comprehensively repudiate. Taking a hostage to compel a state to do or abstain from any act is criminal. Prohibiting prisoners contact with their families is criminal. Refusing any right of visitation by a humanitarian body is criminal. Those who kidnapped Gilad are criminals, and for too long the international community has passively accepted Gilad’s captivity. For too long Hamas has not taken seriously the imperative of negotiations to secure his return. For too long many have ignored the fundamental injustice of the suffering and isolation of an innocent youth.

The criticism of Israel’s efforts to enforce a blockade against arms shipments to Hamas cannot be a distraction from Gilad’s confinement and deprivation. The campaign to free Gilad grows stronger. On 30 August 2010, dozens of students gathered in Melbourne to reflect on Gilad Shalit’s 24th birthday, marking the 1,525th day he has been held in captivity. I acknowledge the tireless efforts of Gilad’s family and all of his supporters. The pain of his family is shared by many of their fellow citizens and supporters, and these efforts continue to bring light to the struggle of Gilad.

Contrary to all standards of international law and decency, a young man’s life still hangs precariously in the balance. The international community must escalate its advocacy on behalf of Gilad and all those who Hamas holds hostage, not just in words but in deeds.

Ours — Australia’s and Israel’s — is a solidarity built on common values. Israel is indeed a beacon of hope and liberty in the Middle East. It is a great and robust democracy, a nation of free men and women, and Australia, I hope, will stand by them. We must not rest until the message is heard: Gilad Shalit must be freed.

Fooling Yourself

People mistakenly think they can hide those parts of their personality they don't want the world to see, and reveal only the parts they are willing to let others know about.

But the truth is that even the deepest parts of a personality stand out on the tip of your nose for everyone to see - everyone except yourself.

A person thinks he knows himself, but even that he doesn't know. Similarly, a person thinks he knows how his voice sounds, but when he hears himself on a tape he sounds strange. He can't believe it's really him while others recognize his voice right away. This is also true of our drives and motivations: we deceive ourselves as to what we really think, while to an outsider it is obvious.

Rabbi Mendel Kaplan "Reb Mendel and his Wisdom" by Yisroel Greenwald

Two Pockets

"His brother's name was Yaktan" [Noah 10:25]

Rashi explains that his name was Yaktan  (Joktan) "because he was humble and would make himself small (katan). That is why he was privileged to establish all of these families."

R' Simchah Bunim of P'shischa once told his chassidim "Every Jew must have two pockets: one to hold the verse: " in the image of God He created him " [Bereishis 1:27] and the other to hold the verse "I am like dust and ashes" [Bereishis 18:27].

"When a person has an opportunity to do a mitzvah, to learn Torah, or to do an act of kindness, let him not think: Who am I to merit performing such lofty deeds? I am but a simple man, undeserving of such things... He must not think this way!  Rather, he must immediately take the verse  "in the image of God He created him" out of his first pocket and remember that since this is so, he is capable and worthy of doing all holy acts.

"However, if others deride or insult him, then let him take out the verse "I am like dust and ashes" from his second pocket, and he should think to himself How can someone like me - who is nothing but dust and ashes - feel offended by others?"

"But", concluded the Rebbe, "most often the opposite is how people react. When someone is asked to do a mitzvah, he declines, saying "I am nothing but dust and ashes; I am not worthy". But when others ridicule him or insult him, he at once begins shouting "In the image of God He created him - look at whom you are insulting!"

Source: Rabbi Y. Bronstein

The Purpose of Falsehood

by Rabbi Daniel Travis

Two by two the animals came into the Ark to Noach. [Bereishis Noah 7:9]

The concepts in this verse are illustrated by the following allegory:

Sheker (lies/deceit) approached Noach and requested entry into the Ark. Noach refused sheker on the grounds that it did not have a “mate.” When sheker left Noach, it met pachsa (financial loss and destruction) and proposed that they form a partnership, so that together they could gain entry into the Ark. Pachsa agreed, stipulating that any profit which would be earned through sheker would be handed over to pachsa to be destroyed.

There are many questions to be asked about this allegory. Why did our Sages see fit to single out sheker from all the possible negative character traits? Furthermore, why was it necessary for sheker to find a mate? Surely it would have been better to deny sheker entrance to the ark altogether. On the other hand, if sheker belonged in the world, should it not have been allowed to enter the ark without having to fulfill any conditions?

The decree of the flood was sealed on account of the dishonesty of that generation. Sheker was rampant, and there was no way to stop it short of wiping out the entire world. In the process of reconstructing the world, God wanted to make sure that the sins which had caused it's demise would not be repeated. Therefore sheker could not be allowed to perpetuate in its present form. However, it was important that sheker continue to exist in order for the iniquities of the previous generation to be rectified. This could only come about through recognition of the utter futility of any involvement with sheker.

When pachsa joined forces with sheker, causing the loss of all profits earned through sheker, it made it glaringly evident that any association with sheker is totally counterproductive. The lesson that would be learned from the alliance between sheker and pachsa allowed sheker to continue to exist.

After leaving the ark, sheker came to pachsa and requested all of the profits that it had acquired through under-handed methods. Pachsa reminded sheker of their agreement, and sheker was unable to respond. Although under normal circumstances sheker would have denied ever making such a promise, this case was different. Denying the truth would be tantamount to self destruction, for without its partnership with pachsa, sheker would not be allowed to exist.

At the time of the flood sheker joined with pachsa to teach the following generations the futility of trying to acquire wealth dishonestly. Although this type of destruction is certainly a punishment for one’s crooked behavior, there is a flip side to this relationship. Since pachsa “wed” itself to sheker, it can not affect any money earned one hundred percent honestly.

This concept was vividly demonstrated to the Jewish people after their Exodus from Egypt. For forty years they were sustained every day with manna, a miraculous food that descended from the heavens. Each individual was instructed to take an omer each day – not more, not less. If someone tried to “steal” a little bit more than he was allotted, the extra manna would disappear. The futility of taking more than was Divinely allotted was quite clear. Although we are not privileged to see this principle in action in such a striking fashion, it is still in effect even in our times.

Someone once came to Rav Mordechai Schwab and told him that one of his investments had gone sour, causing him a loss of seventy thousand dollars. Rav Schwab asked him if the money had been earned honestly to which the man replied in the affirmative. Rav Shwab assured him that he would recover the money, for wealth acquired honestly does not get lost. Within a few months the investment turned a profit.

Similarly, when Rav Chaim of Volozhin was hosting a meal in his home, one of his guests inadvertently knocked over the table. All the delicate porcelain on the table came crashing to the floor. The guests were all stunned into silence, in anguish over the tremendous loss which they were certain had occurred. Only Rav Chaim remained calm. He explained to his guests that property loss can occur only if the money used to purchase that property had been acquired corruptly. Since he knew that every penny used to buy the dishes that now lay on the floor had been earned honestly, he was sure that none of the porcelain had broken, so there was nothing to worry about. When they picked up the dishes, they found that not a single one was broken or damaged.

From the above incidents we see that the partnership that sheker established with pachsa still remains in force. As such, we can be sure that any funds acquired without a tinge of corruption are not subject to pachsa, and will be spared from damage.

(c) Text Copyright © 2006 by Rabbi Daniel Travis and Torah.org

Empty Heads Held High

A person in whom there is arrogance will ultimately be diminished.... "They will wither like the tops of the ears of grain" (Job 24:24)..... It is like the man who enters his field and picks the tall ones. (Sotah 5a)

A father and son were walking through a field of golden wheat at harvest time. "Father" said the boy, "why do some of the stalks stand tall and straight, while others bend their heads?"

"The bent stalks" replied the father, "are full of ripe, healthy kernels, the weight pulls them down. They are like humble people full of wisdom and good deeds. The stalks that hold their heads high are empty, like worthless people who act superior."

Our Gemara, too, likens the arrogant to tall stalks of grain. A farmer walking through a field of full, bent stalks will uproot and discard any tall, empty ones so that they will not be harvested together with the rest.

Ben Ish Chai

The Serpent's Lie

The Rebbe Reb Zisha once asked his brother "My beloved brother, in the holy writings it is written that all the souls were once included and contained in Adam, the first man. If so, we must also have been there at the moment he sinned and ate from the tree of knowledge. Why didn't we prevent him from doing so?"

The Rebbe Reb Elimelech answered him thus: "Brother, we were obliged to let him eat the fruit. If he had not, the serpent's lie would still stand and would never have been proven false. The serpent said to him "Your eyes will open and you will be as G-d, knowing good and evil and able to create worlds." This is why Adam had to eat the fruit - once he did so, he saw that even though he had eaten of the fruit, he was still just a human being and no more."

Source: Mipeninei Noam Elimelech - translated by Tal Moshe Zwecker
Art: Vladimir Kush

Tikkun for Embarrassing Someone

When one embarrasses someone else, not only does he commit a transgression between man and man, but he also violates G-d's command. In order to correct this, one needs to do the exact opposite of the wrong.

In this case, the sin includes hurting someone's feelings. Therefore, one needs to improve his respect and positive feelings for all people, especially towards friends. In addition, since embarrassing someone generally comes from having ego or anger, one must go to the other extreme in removing these ugly traits from his character. See Rambam, Laws of Personality Development, chapter 2.

Based on Igros Kodesh of the Lubavitcher Rebbe, Vol. 16 #5863

Kabbalah of Dreams

"You can analyze your behavior through a dream...."

You must strive to examine your dreams, for they are a manifestation of the Holy One's guidance personally directed to you. Rabbi Shimon bar Yochai, of blessed memory, teaches (see Chapter Four of "Shaarei Kedusha)", that you can analyze your behavior through a dream, for according to what you do during the day, so is the dream ( Zohar, Chaya Sarah 130a). As Elijah said to Job, "In a dream, a nocturnal vision of the night, when a deep sleep falls over people, during slumbers upon the bed, then He uncovers people's ears and seals their affliction." (Job 33:15)

To the extent that a person is righteous, so is the truth of his dreams. A person will sometimes see visions of the heavenly worlds in his dreams, and there will speak with the deceased and recognize them; these will reveal to the dreamer teachings about the Garden of Eden and Gehinom, as it has often happened in our times.

Our sages say, "Rabbi Yonah said in the name of Rabbi Zera, 'One who does not have a dream for seven consecutive days is a transgressor, as the verse says, 'And he who has it will rest satisfied [in Hebrew savea] and will not be visited for evil.' (Proverbs 19:23) Do not read 'savea' but 'sheva' [Hebrew for 'seven']." (Berachot 14a)

Rashi, of blessed memory, explains that a person who transgresses does not receive the guidance of the Divine Providence through a dream. It seems to me that a dream will not come to him because his soul does not ascend on high while he sleeps. The soul of such a person is like the spirit of the beast that descends to the depths of the earth [paraphrasing Ecclesiates 3:21].

What is decreed for man in the heavenly worlds is revealed through dreams. As Rabbi Shimon bar Yochai explains: "Thirty days before a nation rises to power, or before a nation is to endure a disaster, the coming event is announced throughout the world. It is sometimes communicated through the mouths of children, or that of the simple-minded, or at times through birds who proclaim it to the world, but no one is aware of this because no one understands. When the nation is worthy, the impending misfortune is announced to the righteous leaders of the generation so that these may issue a warning; thus, when the people hear about the decree they may return to their Maker.

Source: The World of Dreams - from Reishit Chochma; translated by Simhah H. Benyosef

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There are three types of dreams:

1. Dreams that have no real value, caused by your environment, such as food eaten or extreme temperatures.

2. A dream that comes to teach or show us something, similar to Pharoah's dreams, containing a message. These dreams are shown in abstract (picture) language and are the result of your soul having contact with an outside force. These dreams are brought to us by an angel (or perhaps a demon). Demons can come in the guise of rabbis or angels, just to fool us. It is easy to differentiate between the two because a demonic dream is always very confusing and agitating and you will wake up sweaty and fearful, whereas a dream brought by an angel will leave you feeling calm and peaceful, and knowing what you should do.

3. A prophetic dream is one when G-d speaks to you and you will intuitively know what to do next, because in the dream you were told clearly and that is what is known as "deja vu". It differs from No. 2 in that it is a true prophetic vision and you see a clear prophecy without the abstract imagery.

Chaim Vital writes in "Sha'arei Kedusha" that G-d speaks to every human soul, connecting through our dreams. In general, dreams are shown to us in pictures because this is the language of the subsconscious. When in deep thought we always think in pictures rather than words. But we must remember that the imagery is not necessarily representing the same thing as it does in reality.

For example, our rabbis taught that to dream of an "ass" means "salvation"; to dream of a cat represents either a beautiful song or a change for the worse, depending on the type of cat, to dream of an elephant means you will experience a miracle.

Chochmah = right side = sub-conscious = intuitive

Binah = left side = conscious = rational

Binah (conscious mind) deals with the physical word;

Chochmah (subconscious) deals with the spiritual world.

Our chochmah shows us images in our dreams, and our Binah interprets these pictures. Two people can dream of the same thing, but it will mean something different to each of them, relating to their own personal subsconscious imagery. In a message dream, the force communicating the message will result in your mind showing the form of pictures unique to you. Only you can really interpret this kind of dream. A true "dream interpreter" will help you to understand yourself rather than applying meaning to your images."

All dreams follow their interpretation

Never share your dreams with anyone unless you trust them to give you a good interpretation because dreams are self-fulfilling prophecies. If you dream of someone you know well and connected with recently, that is usually not an important dream. However, to dream of someone you DON'T know, or who you have no attachment to whatsoever means that this is a message dream.

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According to ancient kabbalistic writings*, depending which day of the month you have the dream, the following outcomes are known:

(all dates are according to the Hebrew [lunar] calendar) *[Source:"Dream Interpretation" by Rabbi Shelomo Almoli - KTAV Publ]

  

Day of the month:

1st (new moon) All dreams will be turned to joy

2nd/3rd All dreams have no truth

4th/5th All that you see will come about but only after a long time

6th Will definitely come about, whether good or evil

7th Will come about after a long time

8th/9th Everything you see will be

10th/11th Will eventuate after time, and will not have any negative outcome

12th Everything will come about quickly and will be good

13th/14th Will eventuate within 18 days, and therefore offer prayer and supplication before your Creator, for He is forgiving and compassionate, long-suffering, and full of lovingkindness, taking back evil decrees.

15th/16th (full moon) Everything will come about after a time

17th Will eventuate in four or five days and afterwards you will rejoice.

18th/19th Whatever you dream will come to pass after a long time; but not everything that you dream.

20th/21st The dreams of these days lie; some say that if they come to pass, there will be rejoicing.

22nd In eight days it will come true

23rd Whatever you dream will be turned into argument and strife

24th Whatever you dream will be turned to peace and joy

25th/26th After 8-10 days this dream will come true and you should thank G-d

27th/28th/29th It will turn to peace and rejoicing

30th You will be in distress, but ask mercy from G-d and He will have mercy on you; alternatively, if you dream about any kind of trouble, peace will come thereafter. 

Dreams dreamt on Shabbat will be accurate, since the "extra" soul we are given on that day leaves us more open to Divine influence.

According to the Talmud, Brachos 5a; the recitation of the Shema immediately before going to sleep is seen as a protection against the dangers of the night.