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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