Solutions While You Sleep

I had a personal salvation this week, after several months of wondering why I was going through so much suffering - which was actually worse than anything I'd ever experienced before - and on Rosh Chodesh Tamuz I was given the answer via a dream - even though I didn't remember the dream, I woke up with the answer, just as I had prayed for it before I went to sleep.  Once I'd acknowledged it and dealt with it, the judgment on me seemed to disappear, and I felt so much better.

If something of great importance is transmitted to you while you sleep, you will wake up with it on your mind, and it is vital that you realize it for what it is, and act on it.  The part of our soul that ascends while we sleep can answer our deepest questions, so pray hard before you sleep for the answer, and if the time is right, you will receive it.

We have been taught that all suffering has a time limit, and if you are someone who is suffering through some kind of agonizing problem, know that it will end, and you will be given the solution to it eventually - the remedy is in your own hands, and Hashem will supply you with the answer if you genuinely want to rectify it.

This is known as a tikkun - a rectification - and the bigger the problem, the more likely it is that it is part of your life's mission to get through it and come out the other end, a better and stronger person.

Often the people we are drawn to are the ones who can help us fix ourselves, and sometimes we can also be the ones to fix them as well.  That is how tikkunim are achieved - some people have to meet simply for that reason, and therefore they are drawn to each other on some level, as their soul knows they have to work something out.  Soul attractions are real, not accidental.  We are magnetically drawn to those people who can help us find our way.  

This following piece of advice is from Shlomo's blog - A Perfect World Now

As the Vilna Gaon writes [Commentary on Jonah]:

“The main thing [to keep in mind, is that the purpose of reincarnation], is to affect the repair of a [negative] influence, originating in a previous lifetime...

[One way] to discern exactly what that negative influence is, is to reflect upon the type of wrong your soul yearns after the most, in this lifetime. That which you yearn after most, is likely something you became habituated to in a previous life.

And therefore pay attention to your vices. [They tell you exactly what you have to work on in this lifetime.] ...The main thing is, to repair that which one stumbled in in a previous [life] ...

That’s why some people are drawn after one type of sin, more than another. And that’s also why our Sages say, that one must continually judge himself, and weigh his actions..."

BeHa'alotecha: Great Dreams

Written by Chanan Morrison - Rav Kook Torah

In contrast to the unique level and clarity of Moses' prophecy, ordinary prophecy is bestowed through the medium of visions and dreams:

"If someone among you experiences divine prophecy, I will make Myself known to him in a vision; I will speak to him in a dream." [Num. 12:6]

Why Dreams?

Dreams, Rav Kook wrote, serve an important function in the world. Great dreams are the very foundation of the universe. Dreams exist on many levels. There are the prescient dreams of prophets, and the conscious dreaming of poets. There are the idealistic dreams of great visionaries for a better world; and there are our national dreams of redemption — "When God will return the captivity of Zion, we will be like dreamers" [Psalms 126:1].

Of course, not every dream falls under the category of a great dream. Some dreams are inconsequential, as it says, "Dreams speak falsely" [Zechariah 10:2]. What determines whether a dream is prophetic or meaningless?

True and False Dreams

True servants of God concentrate their aspirations and efforts on rectifying the entire world. When one's thoughts and actions are devoted exclusively to perfecting all of creation, then one's imagination will only be stimulated by matters that relate to the universal reality. The dreams of such individuals will naturally be of great significance. Their dreams are tied to the inner truth of reality, to its past, present, and future.

But for those people who are preoccupied with private concerns, their imaginative faculties will be limited — like their waking thoughts and actions — to personal issues. What truth could be revealed in imaginings that never succeeded in rising above the thoughts and wishes of a self-centered individual?

The Sages expressed this idea with the following allegorical imagery: prophetic dreams are brought by angels, while false dreams are brought by demons [Berachot 55b]. What does this mean? Angels are constant forces in the universe, pre-arranged to perfect the world. True dreams relate to these underlying positive forces. Demons, on the other hand, are non-holy forces based on specific objectives which are inconsistent with the overall universal order. False dreams are the resultant fantasies of such private desires.

The True Reality of Dreams

What would the world be like without dreams? Life immersed solely in its material aspects is coarse and bleak. It lacks the inspiring splendor of wide horizons; like a bird with clipped wings, it is unable to transcend the bitter harshness of the current reality. The ability to free ourselves from these shackles is only through the power of dreams.

Some foolishly take pride in being 'realists.' They insist on only considering the material world in its present state — a partial and fragmented view of reality. In fact, it is our dreams that liberate us from the limitations of the current reality. It is our dreams that accurately reveal the inner truth of the universe.

As that future reality is steadily revealed, we merit an increasing clarity of vision. Our perception approaches the aspaklaria me'irah of Moses, with whom God spoke "face to face, in a vision not containing allegory, so that he could see a true picture of God" [Num. 12:8].

[Adapted from Orot HaKodesh vol. I, p. 226; Ein Eyah vol. II, p. 279]

Source: RavKookTorah.org

Dreams and Messages

Last night I had one of the most amazing dreams I've ever had: I was travelling through a place which seemed to be a Paradise. It was so real, and the colours were so intense, the sky and sunrise were different to anything I've ever seen before.   I tried to find an image on Google that represented my dream, but nothing came close to the colors I saw, and I remember thinking in my dream that if only people knew about this, they'd all be rushing to get here.  I really hope that the dream was a message about the world in the near future: if so, we have a lot to look forward to.

The video below was sent to me by a reader [Jacob] and is an introduction to a few videos he has on the Afterlife. To see all the other videos go to: You Tube

A Dream Message

The following was related to Rabbi Uri Silver [a rebbi at Rabbi Senter’s yeshiva] by Rebbitzin Wolbe on February 29th 2012.  [This story has been verified via Nava at Dreaming of Moshiach, who called Rebbetzin Wolbe to confirm details]

Three months earlier Rabbi Shlomo Wolbe [author of the Alei Shor and the leading Mashgiach of the last generation] appeared in a dream to his granddaughter. He was very excited and animated - which she mentioned was uncharacteristic for Rav Wolbe who always spoke in a very controlled and measured manner. He was speaking very quickly and was looking upwards [also uncharacteristic] and he said that "Mashiach is ready to come, if people would be “concerned for their friends like they are concerned for themselves” then Mashiach will come immediately."

Rebbetizin Wolbe mentioned that it is a mitzva to publicize this dream!

At the Gates of Heaven

R' Meir of Premishlan or, as he was fondly known, R' Maer'l, was renowned for his devotion to tzedakah. Any gifts he received from his Chassidim he immediately distributed to the poor. He explained himself in this way:

"Meir'l once went up to Heaven in a dream and observed what happened to people as they came to Heaven after they died.

"The first to appear by the celestial gates was a great Torah scholar, who was not granted immediate entry into Heaven. Instead, he was politely asked to wait outside a while so that the angels could determine whether his studies were pursued with pure intentions or in order to be recognized and praised for his great wisdom.

"The second soul to appear before the gates was that of a tzaddik who devoted his life to leading and advising his flock in their search to serve Hashem. He too was cordially asked to wait outside while his motives were thoroughly investigated.

"The third to arrive was a poor innkeeper who accepted all guests into his inn. If someone had money to pay for his room and board, the innkeeper would graciously accept it. However, if the person were too poor to pay, the host would gladly provide hospitality free of charge.

"The angels immediately decided that he should be ushered into the presence of Hashem without any delay. They had no doubt that his charity was pure because he had not done it for recognition and he helped the poor without expecting any reward in return.

"From this dream Maer'l learnt the enormous importance of tzedakah and decided to become a gabbai tzedakah to distribute Hashem's money among the poor."

Source: Rabbi Avrohom Chaim Feuer

The Hidden Greatness of Yosef

וַיִּקְרָא פַרְעֹה שֵׁם יוֹסֵף צָפְנַת פַּעְנֵחַ

And Pharaoh named Joseph "Tzafnas Pa'neach" [Miketz 41:45]

Rashi explains: "Tzafnas Pa'neach - mepharesh hatzefunos [decipherer of the cryptic]"

If that is the meaning of Yosef's title, asked the Sefas Emes [R' Yehudah Leib Alter of Gur], then would it not have been more appropriate to reverse the order of the words and refer to him as "Paneach tzefunos"?

Yosef, answered the Sefas Emes, merited his unique ability to reveal that which was concealed on account of the fact that he acted with extreme modesty, always concealing his own righteousness from the eyes of others.

It is for this reason, he concluded, that he was referred to as Tzafnas Pa'neach. Tzafnas - because he went to great lengths to hide his greatness ["tzafnas" - the hidden one], "paneach" - he merited to decipher hidden matters.

Source: Rabbi Yisrael Bronstein

Dreams of the Future

There is a type of grace ["Chein"] that enables a person to see the future a dreams. If someone has this grace, he can ask for a vision and perceive the future in a dream.

The Talmud teaches us "Just as grain cannot exist without chaff, so dreams cannot exist without nonsense."

Dreams contain predictions of the future, but they are intertwined with much worthless chaff.

There is also the clear dream of the prophet, regarding which it is written [Num. 12:6] "I will speak to him in a dream."  This is the dream of the person who has grace.

Such a person can also predict the future through the dreams of another. When he hears the other's dream, the worthless chaff falls away and only the clear vision falls upon his ears. Yosef had such grace. He is called "A fruitful son by the fountain". Rashi explains that his fruitfulness was that of grace. He therefore had accurate dreams and was able to interpret and make use of them. They are also included in the Torah.

The Torah also teaches us that Yosef had a unique ability in interpreting dreams.

Rabbi Nachman's Wisdom - by Rabbi Nathan of Nemirov

Dreamtime

Art Jacek Yerka

''In three days Pharoah will remove your head'' [Vayeishev 40:19]

The dreams of the chief baker and the chief wine butler, noted the Dubno Maggid, were very similar. Why, then, did Yosef interpret the dream of the chief wine butler favorably - that Pharoah would soon reinstate him to his post - but that of the chief baker unfavorably - that he was about to meet his end?

The answer, explained the Maggid, can be understood with a parable: An artist painted a magnificent portrait of a man balancing a basket full of bread on his head. Two men came to admire the painting. While they stood there, a bird landed atop it and began to peck away at the bread, which it thought was genuine.

''Such a marvellous artist!'' said one man to the other. ''This bird actually believes that the bread is real!''

''No'' responded the other, ''he is not much of an artist at all. For while the bread may be quite realistic, the man carrying it is not, for if it was, the bird would be afraid to approach the painting.''

We are now able to understand concluded the Dubno Maggid, why Yosef interpreted the dream of the chief baker unfavorably. When the chief baker related his dream to Yosef, he said ''And the birds were eating them from the basket above my head.'' Yosef understood that if the birds were unafraid to approach him, it was an indication that he was soon to be executed by Pharoah and was already considered a ''dead man''. For had he been ''alive''', the birds would have refrained from eating the food on his head!

Source: Rabbi Yisrael Bronstein

Yaakov's Dream

Jacob's Dream: David Coker

Yaakov had a vision of a ladder that extended from the earth to Heaven. He visualized an angel climbing it whom he recognized to be the sar [protective angel] of the Babylonian kingdom. [Our Sages depict each of the 70 nations as possessing its own sar. A nation's downfall is preceded by the downfall of its sar, its spiritual image in Heaven.] The angel ascended seventy rungs of the ladder. Yaakov then understood that his descendants were to stay in the Babylonian exile for seventy years. After the angel had reached the seventieth rung, he fell, and Jacob understood that after seventy years of exile, the Jews would be liberated from the yoke of the Babylonians.

Next, Yaakov perceived the protective angel of Media ascend the ladder. He mounted fifty-two rungs and fell. He understood as a result that the Median exile would end after 52 years.

He then saw the sar of Greece climb up 120 steps and plunge downwards, foreshadowing the length of the Greek exile.

Finally, Yaakov was shown the angel of Edom [our present exile] stepping up the ladder. He climbed higher and higher still, an apparently endless ascent into the very heavens. Jacob did not see him fall and was gripped by fear.

"Will this fourth exile be unending?" he asked Hashem.

"No" Hashem reassured him. "Even if the angel climbs as high as the stars, I Myself will take him down when the time comes!"

Yaakov heard the angels of the nations comment: "This Jacob will in the future dominate the world and subdue all the kingdoms. Let us kill him now!" But Hashem Himself appeared and stood above Jacob to protect him.

Then Yaakov was shown a new vision. In this vision, the ladder represented the ramp leading up to the altar of the future Bais Hamikdash. [The ramp was symbolized by a ladder, since the pleasant aroma of the korbanos rises to Heaven.] He perceived the kohanim, compared to angels, hurrying up and down the ramp of the mizbayach [altar], eagerly performing the avodah. Subsequently Jacob received a prophecy in which he foresaw that the Bais HaMikdash would go up in flames. He then saw the second Bais HaMikdash being built.

Yaakov was given yet another preview of the future: he had a vision of matan Torah, the pinnacle of Creation. The ladder symbolized Har Sinai, ablaze with flames that reached the heavens, and he foresaw that his descendants would stand at its foot to receive the Torah. In this vision, the angels represented Moshe and Aharon who would ascend Har Sinai, Aharon remaining on the mountain and Moshe going up to Heaven to receive the luchos [tablets] from Hashem.

Yaakov was given an additional prophecy. He was shown that the angels climbing upwards were the angels of Eretz Yisrael who had so far accompanied him on his journey. Now that he had reached the borders of the Holy Land, they returned to Heaven and new angels, destined to protect him outside Eretz Yisrael, descended. Suddenly all the angels vanished, and he beheld Hashem Himself who stood on guard above him, announcing: "I am the G-d of your father Avraham and the G-d of your father Yitzchak. The land upon which you lie will be yours and your descendants."

He then experienced a vision in which Hashem folded the whole land and placed it beneath his head just as someone folds a paper map. His head now rested on the land in its entirety. This was a symbol that Yaakov would be given ownership of Eretz Yisrael and that his descendants would conquer it with ease.

Hashem prophesied to him: "Your descendants will be like the dust of the earth. Just as earth is the foundation of the world, so will your children be the foundation of the world. The world will be blessed in the merit of your descendants. I shall guard you wherever you go, in Lavan's house and in Sh'chem."

Yaakov awoke and knew that his dream had been a prophetic one.

Source: "The Midrash Says"

Interpreting Dreams

Art: Sharon Tomlinson

written by Chanan Morrison

The Sages made a remarkable claim regarding dreams and their interpretation: "Dreams are fulfilled according to the interpretation" [Berachot 55b]. The interpreter has a key function in the realization of a dream. His analysis can determine how the dream will come to pass!

The Talmud substantiated this statement with the words of the chief wine-butler: "Just as he interpreted, so (my dream) came to be" [Gen. 41:13].

Do dreams foretell the future? Does the interpreter really have the power to determine the meaning of a dream, and alter the future accordingly?

The Purpose of Dreams

Clearly, not all of our dreams are prophetic. Originally, in humanity's pristine state, every dream was a true dream. But with the fall of Adam, mankind left the path of integrity. Our minds became filled with wanton desires and pointless thoughts, and our dreams became more chaff than truth.

Why did God give us the ability to dream? A true dream is a wake-up call, warning us to correct our life's direction. Our eyes are opened to a vivid vision of our future, should we not take heed to mend our ways.

To properly understand the function of dreams, we must first delve into the inner workings of Divine providence in the world. How are we punished or rewarded in accordance to our actions?

The Zohar [Bo 33a] gives the following explanation for the mechanics of providence: The soul has an inner quality that naturally brings about those situations and events that correspond to our spiritual and moral level. Should we change our ways, this inner quality will reflect that change, and will lead us towards to a different set of circumstances.

Dreams are part of this system of providence. They constitute one of the methods utilized by the soul's inner quality to bring about the appropriate outcome.

The Function of the Intepreter

But the true power of a dream is only realized once it has been interpreted. The interpretation intensifies the dream's impact. As the Sages taught, "A dream not interpreted is like a letter left unread" [Berachot 55b]. When a dream is explained, its images become more intense and vivid. The impact on the soul is stronger, and the dreamer is more primed for the consequential outcome.

Of course, the interpreter must be insightful and perceptive. He needs to penetrate the inner message of the dream, and detect the potential influences of the soul's inner qualities that are reflected in the dream.

Multiple Messages

All souls have imperfections. All souls contain a mixture of good and bad traits. A dream is the nascent development of the soul's hidden traits, as they are beginning to be realized. A single dream may contain multiple meanings, since it reflects contradictory qualities within the soul.

When the interpreter gives a positive interpretation to a dream, he helps develop and realize positive traits hidden in the soul of the dreamer. A negative interpretation, on the other hand, will promote negative traits. As the Zohar [Miketz 199b] admonishes:

"A good dream should be kept in mind and not forgotten, so that it will be fulfilled. ... Therefore Joseph mentioned his dream (to his family), so that it would come to pass. He would always anticipate its fulfillment."

It is even possible to interpret multiple aspects of a dream, all of which are potentially true. Even if they are contradictory, all may still be realized! Rabbi Bena'a related that, in his days, there were 24 dream-interpreters in Jerusalem. "Once I had a dream," he said, "and I went to all of them. No two interpretations were the same, but they all came to pass!" [Berachot 55b]

Dreams of the Nation

These concepts are also valid on the national level.

Deliverance of the Jewish people often takes place through the medium of dreams. Both Joseph and Daniel achieved power and influence through the dreams of gentile rulers. The Jewish people have a hidden inner potential for greatness and leadership. As long as this quality is unrealized, it naturally tries to bring about its own fulfillment — sometimes, by way of dreams.

When a person is brought before the Heavenly court, he is asked, "Did you yearn for redemption?" [Shabbat 31a] Why is this important? By anticipating and praying for the redemption, we help develop the inner quality of the nation's soul, thus furthering its advance and actualization.

Gimel Tamuz and Why I Blog

 

Today is Gimel Tamuz, the 17th yarzheit of the Lubavitcher Rebbe.   The only reason I continue to blog every day is because of a dream I had back in 2007, where the Lubavitcher Rebbe appeared.  It was the second time I'd dreamt of the Rebbe: the first dream was in 1996 and literally saved my life. And although I am not an official "lubavitcher", I obviously have a very strong connection to the Lubavitcher Rebbe.

In 2007 I'd gone to bed thinking about what I should do about a certain situation on the internet, where a non-Jew had a hugely successful website, teaching Torah laced with spiritualism, and in the process duping hundreds of thousands of unsuspecting Jews [me being one of them]...... 

In the dream I was about to light Shabbat candles, and the Rebbe came into the room and lit them for me.  I understood the message that was being sent to me - that once again the Rebbe would take care of the problems I would experience along the way..... and there were many problems - I was stalked, I had death threats, they hired lawyers to sue me...but in the end the blog I made at that time succeeded in shutting down the fake Jewish site - although the author of it has since returned to the web, he is now honest about who and what he is.

So while many people tell me I should "get off the internet", I'm afraid I can't.  This is what I'm meant to be doing, at least until I'm informed otherwise.  And sometimes it's very difficult, and sometimes I want to delete the whole site......and for those who remember, I did delete it last year.... and then had to put it back together :) - but ultimately I know the Rebbe is there in the background, giving me the strength I need to continue..... until Moshiach comes, which will hopefully be sooner rather than later.

More on the Rebbe and Gimel Tamuz at Rucho Shel Mashiach

Life is but a dream

Art: UKTara

"At the end of two years, it happened that Pharoah was dreaming....." [Miketz 41:1]

Pharoah's dream is the very beginning of the story of Egyptian exile.  The dream predicted a famine which eventually caused Yaakov and his family to settle in Egypt where, a generation later, they were enslaved.

In the times of exile, the Jewish people are forced to withstand the fluctuation between two contradictory modes of life: love of G-d at the time of prayer, and then total immersion into the physical world during one's business and private affairs the rest of the day. 

Chassidic teachings compare this situation to a dream, because in a dream two opposite, contradictory phenomena can co-exist simultaneously.

In order to hint to this idea, the precursor of the Egyptian exile - our current story - was recorded in the Torah as a dream.

Based on Likutei Sichos of the Lubavitcher Rebbe vol 15 p.346

5 Kislev: Yarzheit: the Maharsha

Rabbi Shmuel Eliezer Edeles

(1555-1631) Hebrew year: 5315-5392

Rabbi Samuel Eliezer Halevi Edeles (MaHaRSHA - מהרש"א) was born in Posen about the middle of the sixteenth century. He lived at a time when there were very great Talmud scholars, and he took his place among the greatest. Even among such great lights of the exponents of the Talmud as Rabbi Joel Sirkes (the BaCH), Rabbi Meir (MaHaRaM) of Lublin, Rabbi Mordecai Jaffe (the "Levush"), and others, Rabbi Samuel Edeles shone with a light of his own, for his commentary on the Talmud was unique and brilliant.

Rabbi Samuel Edeles (or Adel's) is better known by the name of MaHaRSHA (Morenu Harav Shmuel Adel's - Our Teacher Rabbi Samuel Adel's), and his famous commentary on the Talmud is so entitled-Hidushei MaHaRSHA (Hidushei meaning "New Explanations by").

In 1600 he published his first Hidushim anonymously. His commentaries at once became popular and were very favorably received. This greatly encouraged him, and he continued his commentaries, publishing the remaining part 11 years later.

His commentaries reveal his unusual mental brilliance and extensive knowledge of the whole Talmud. They are unique in method and approach which are bent upon a straightforward attempt to grasp he plain and logical meaning of the text of the Talmud, without indulging in hair-splitting juggling of various passages of he Talmud.

In 1610 he received a call to become the Rabbi of the important community of Chelm, where he served for four years. From there he was called to an even greater community, that of Lublin, where he also headed the famous Yeshivah in that city. His next post was in Tictin, and the remainder of his life he spent as Rabbi of Ostrog and head of the Yeshivah there. There he died on the 5th day of Kislev in the year 5392 (1631).

Not merely for his great learning, but also for his great qualities of character has Rabbi Samuel loved respected by all. He was very modest, as can be seen from the fact that he did not at first disclose that he was the author of his commentaries. His house was always open for the needy, and his door is said to have had the following inscription, taken from job: "No stranger shall stay overnight outside; my door is open for every guest.

Rabbi Samuel's commentary has become so popular, that it is printed in all the standard editions of the Talmud, and is regarded as a "must" for all Talmud scholars.

The Maharsha taught of three types of dreams:

The first type of dream is one without any particular meaning, which is open to many different interpretations. This dream is like an unread letter. Giving an affirming spin to this sort of dream strengthens the positive aspects of the dream and in so doing, gives it an energy that can then be transformed into reality. A positive interpretation will therefore help determine its basic energy and how it manifests itself. It is also this sort of dream which may be basic nonsense or the result of fasting or other physical activity.

A second type of dream does have a certain prophetic direction or message to the dreamer, but even these dreams can be turned to the good through repentence i.e. heeding the message and drawing the proper conclusions. As we recite in our prayers on Rosh Hashanah and Yom Kippur: "Repentance, prayer and charity remove an evil decree".

The third type of dream has true prophetic meaning and is destined to come true. This, for example, is the type of dream Rava said comes from an angel. Many of the Biblical dreams fall into this category, and they are fulfillments of G-d's promise that in a vision or dream He would speak to his prophets.

Sources: chabad.org

"Mystical Meaning of Dreams" Avraham Aryeh Trugman

Bad Dreams

Art: Stairway of Dreams - Josephine Wall

from a letter of the Lubavitcher Rebbe, Igros Kodesh Vol. 5 #1265

You ask for advice concerning your wife's bad dreams that disturb her from her sleep. I suggest you check your mezuzos throughout your home. Also, ask your wife if recently she embarrassed anybody; if she did, she should ask for forgiveness before three people. She should say "If I embarrassed any Jew, intentionally or accidentally, I regret whole-heartedly and ask forgiveness." She should also give tzedaka to Rabbi Meir Baal HaNess (a charity associated with the Holy Land of Israel). Prior to reading the Shema and going to sleep she should read, in English, Yiddish or any other language, from the memoirs of my saintly father-in-law.

I am sure that all of these spiritual remedies will reduce her bad dreams and eventually will remove them completely.

Psychic Connections

Reb Yisrael Yaakov said that the Heavenly signs that inform a person of his spiritual level do not exist in our times. My teachers told me that today we shouldn't concern ourselves with the meaning of dreams. But the Brisker Rav did because, as he said, his father had a Shulchan Aruch on thoughts. For some people, dreams still have meaning.

There is another form of extra-sensory perception that's not as mystical as Ruach HaKodesh or dreams - the capacity to feel fear though the cause of that fear is far away. Rabbi Ephraim Epstein, the brother of the Levush Mordechai, told me that at the time of the Hebron Massacre of 1929, he woke up in the middle of the night and sat trembling in fear at the edge of his bed without any idea what was wrong. The next morning he learned that his son, who was learning in Hebron at the time, had been killed in the pogrom.

This, he said, is what the Gemara [Bava Basra 16b] meant in relating that the friends of Iyov knew when to come visit him because something was wrong with their tree. We see from this how strongly one person can be connected with another.

Source: Rabbi Mendel Kaplan - "Reb Mendel and His Wisdom" by Yisroel Greenwald

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

***************************

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.