Expected New Moon: On 26 November 2011, Saturday
The New Moon is expected to be visible after sunset.
eclipse
new moon of hebrew calendar
VISIBLE NEW MOON DATA
NEXT EXPECTED NEW MOON
26 November 2011, Saturday- Starts the 9th Biblical Month, Kislev
Expected New Moon: On 26 November 2011, Saturday
The New Moon is expected to be visible after sunset.
Moon elevation above the horizon for most of the United States will be about 14.8 degrees at sunset.
Moon age for the four U.S. time zones east to west: 40, 41, 42 and 43 hours.
Visibility: Easily Visible
Sunset to moonset: approximately 1 hour 39 minutes.
Partial Solar
Eclipse, Nov. 25, 2011
Kislev: The Month of Dreams
In the Torah portions read during the month of Kislev, we find most of the dreams mentioned in the Torah. Throughout the five books of the Torah, we find ten explicit dreams (dreamed by seven "dreamers") all in the Book of Genesis. The first dream of Avimelech, King of Gerar, appears in the Torah portion of
Vayeira, read in the month of
Cheshvan. The other nine dreams appear in the Torah portions of
Vayeitzei,
Vayeishev, and
Mikeitz, all read during the month of Kislev. According to the well-known Torah principle that one should "live with the times" (namely, with the weekly Torah portion), the topic of dreams would be a proper meditative subject during the month of Kislev. During this "month of dreams" one should strive to examine and clarify in one's soul the topic of "the dream," to plumb the depths of its roots in the soul, and to solve its riddle in a good and proper fashion.
Each month is associated with a particular gemstone from among the 12 precious stones embedded in the High Priest's breastplate. The gemstone of Kislev, the ninth month (which corresponds with the nine dreams as mentioned earlier), is the ninth stone of the breastplate?the amethyst (achlama in Hebrew). In his Book of Hebrew Roots, the Radak explains that the root of Achlama is chalam ("dream"), and "whomever wears one (an amethyst) on one's finger will very likely see dreams."
We note that the principal Torah figure connected with dreams?both as dreamer and as dream interpreter--is Joseph the Tzaddik, nicknamed (by his brothers) "the master of dreams." The four dreams preceding those of Joseph--the dream of Avimelech, Jacob's first and second dreams, and the dream of Lavan--were transparent and did not need special dream interpretation. In these dreams, God, or an angel, appears to the dreamer and directly reveals information. In contrast, the final six dreams?the two of Joseph, the two of Pharaoh's ministers, and the two of Pharaoh?require interpretation, having become "enclothed" in the imaginative faculty of the dreamer's soul, and appearing in the form of an allegory and riddle.
Yet, the solution to Joseph's dreams--the prostration of his brothers' sheaves, and the sun, moon and eleven stars to him--is relatively transparent. Without need for interpretation, both his brothers and his father Jacob understood that the meaning of the symbolism of Joseph's dreams was that they were to come and prostrate themselves before Joseph. Jacob wonders saying (Genesis 37:10-11), "Do you want me, your mother, and your brothers to come and prostrate ourselves on the ground to you?" Nevertheless: "his father waited to see the result."
From this it is clear that just as Joseph, "the Tzaddik, foundation of the world," is "an intermediary that connects" the spiritual and physical realms (in the secret of the verse recited in our daily morning prayers: "even everything in heaven and earth"--translated as, "that is in hold of heaven and earth"), he also is "an intermediary that connects" the transparent dreams which do not need solutions and enigmatic dreams which need interpretation (the latter stemming from a higher source, since enigmatic dreams are an expression of God's essence manifested in the ability to sustain paradox, as will be discussed later).
Mental and Physical Health
Another form of the Hebrew root chalam is hachlama, which means "health" in general (both mental and physical) and "recovery" from illness in particular. In thanking God after being sick and recovering, King Chizkiyahu prays (Isaiah 38:16), "restore me [from the root chalam] and make me live." Naturalists have explained that the appearance of a dream in one's soul is similar to the phenomenon of a sick person "sweating" in that sweating is the separation and secretion of waste from what is wholesome. This process is one of the first signs that the sick one is on the path to recovery.
Though, the "separation of waste products" is certainly an important external property of the dream, at a deeper level, the dream serves to reveal in one's soul God's light, providence and will. In general we find that the presence of evil or "waste products" prevents Divine revelation and that the separation from evil elicits Divine revelation, as in the verse (Genesis 12:14), "After Lot left him, God said to Abram." Rashi explains, "as long as the wicked one resided with him, God's word was separated from Abram."
Because of its "healthy" nature, the inner yolk part of the egg is called chelmon (from the root chalam, meaning health or recovery), as in the verse (Job 6:6), "Is there any task in the yolk of an egg" The outer, "white" part is called chelbon, from the root chelev ("fat"), as in the verse (Leviticus 3:3) "The fat that covers the inwards." The yolk reflects the aspect of the "inwards," hinting in the soul to the idea in the verse (Psalms 64:7), "for the inward thought of man, and the heart, is deep." It is at this level that the dream manifests. Similarly, the yolk reflects the level of "light that illuminates to itself" in contrast to the "white" part, representing "the light that illuminates to another." This inner-outer distinction is also noted in the light of the sun itself (the vector force of the light within the core of the sun is directed inwardly). Thus, the dream reflects the inner, hidden light in the soul, the light that shines to itself, which is the source of mental and physical health.
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Right Now
Transits
On Saturday, November 26, 2011
23:52:00 (time zone = GMT)
Hebrew Month of Kislev
The Hebrew calendar has two new years and Kislev is the ninth year of the ecclesiastical year and the third of the civil year. It is equivalent to the period of November to December of the Gregorian calendar. Kislev is also known as the month of dreams.
Kislev: Trust and Hope
Unlike the Gregorian calendar that adds one day to the calendar every four years, the Hebrew calendar adds a month with 29 days based on the moon's revolution around the earth. This explains why the Hebrew calendar has 13 months during the leap years. The Hebrew calendar starts the day when the sun sets not when the sun rises as with the Gregorian calendar.
Kislev marks shorter days and longer nights and this has a symbolic meaning for the Hebrews; after the dark, there is light, hence, one must trust and hope. From the context of the Torah or the five books of Moses, several portions of the books mention ten dreams that reveal God's promises if His will is obeyed. Diseases and the threat of death disappear when the dreamer turns to God and repents. These dreams are read during Kislev to mark a period of spiritual self-evaluation and renewal.
The month signals the coming of
Hanukah or
Festival of Lights which celebrates an event that occurred two hundred years before the Common Era. Accordingly, King Antiochus wanted to convert all the Jews to the Greek religion but the Jews rebelled and were able to drive away the Greek soldiers. The victors wanted to restore the temple but only had enough oil to light the temple for one day. Miraculously the oil lasted eight days giving the people enough time to make new oil.
Kislev Symbol and Sign
If the western world has the Zodiac sign, which has its roots in Babylonian divination, the Hebrew calendar also uses symbology. Kislev is assigned the letter Sameh, which means to support and uphold, which speaks again of trust and hope and the Sameh symbology would be Sagittarius of the Zodiac featuring a centaur with a bow.
The Sameh symbol shows a bowman with a drawn bow with the arrow drawn backwards. It symbolizes trusts that it will fly when released. The lack of trust leads to worries and troubles in one's personal life and even disease. One must trust with his whole heart on the Divine support.
The Essence of Kevlar
Sleep, dream, and trust. These require the believer to rest when weary and to look inwards to assess the inner senses and to trust in Divine Support that spiritual or physical recovery will be his. In everyday life, believers have to do everything appropriate in work and their personal lives to be able to rest mentally and spiritually - which is the meaning behind Kevlar, which paves the way to Hanukah.
From darkness to light. The spiritual sleep plunges one to the depth of the darkness but there is nothing to fear because the light will shine, a manifestation of the Divine's unfailing love and support. The spirit reawakens to renewed spiritual strength.
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COMPASS Ole_Ship ^ Fulcfrom ^ COMPASS
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