Have you ever experienced the panic of a terrifying dream and the overwhelming relief of waking up in the morning to discover that it was not real?

Have you ever experienced the bewilderment of looking back at a dream and realizing that none of it made sense?

Events which were so realistic at night seem absurd in daylight. Actions which were sensible while dreaming become a source of embarrassment when awake. We wonder: Why did I act as I did? Why did I say what I said? We can barely recognize the “me” of our dream.

As light filters through the window in the early morning awakening us from our sleep it becomes apparent that the experiences in our dream were not real; they were merely a figment of our imagination unfettered by our rational mind.

It is only once we awaken however that we realize that we have been dreaming.

I have always been intrigued by dreams. I’ve often wondered if perhaps the experience of waking up from a dream and entering the reality of a new day is a foreshadowing of the experience of waking up from life and entering the reality of a new World.

Perhaps the Ribono shel Olam is giving us a taste of what we will experience when we wake up to the Dawn of a new era when we approach the Judge of the Universe. As the light of truth surrounds us we will most certainly feel perplexed looking back at our life. Many of our actions will seem absurd and a source of embarrassment. Invariably we will ask ourselves: Why did I act as I did? Why did I say what I said? We won’t be able to understand the “me” of our previous life. We will recognize that so much of what we thought to be real and true in our life — was simply dimyon — a product of our imagination.

Instead of feeling overwhelming relief upon “waking up” however I fear we may feel overwhelming regret. Unless we learn the lesson behind dreams — here and now.

In a dream everything seems so real and true yet it is all based on illusion. Because of this our actions in the dream are often nonsensical. We need to ask ourselves: Is it possible that much of what we consider to be genuine in our life is also based on illusion? Are our actions governed by dimyon rather than rational thought? Perhaps Hashem gives us the nightly experience of dreaming to implant these questions in our minds.

The baalei mussar explain that the power of the yetzer hara is the koach hadimyon — the power of imagination. In truth ra (evil) has no substance. . Why then is a person so attracted to evil? The yetzer hara presents evil as something real a viable alternative that is pleasurable and worthwhile. If we get ensnared in this fallacy without taking the time or effort to examine it and analyze it we will live our lives based on fantasy. If however we have the wisdom to understand that the ra is merely a mirage we will have the strength to fight the yetzer hara and make decisions based on the only true reality — Hashem’s word.

The Torah describes the battle between Yaakov Avinu and the Sar shel Eisav (the Angel of Eisav). After wrestling the entire night and overpowering the Sar shel Eisav Yaakov Avinu ask his opponent for his name. The Sar shel Eisav responds “Why are you asking my name?”

This exchange is puzzling. We know that nothing in the Torah is without deep meaning so why is this seemingly trivial dialogue recorded for eternity? The meforshim tell us that the battle between Yaakaov Avinu and the Sar shel Eisav represents the battle between a person and his yetzer hara. When Yaakov Avinu asks the Angel for his name he is attempting to understand the essence of the yetzer hara as a name signifies someone’s essence. Rav Chaim Shmulevitz explains that the Sar shel Eisav responded by saying “Why are you asking my name?” In this question he was actually providing the answer. “My essence is — causing people not to think about my essence. For if people would pause to examine me more closely they would realize that I am nothing but an illusion.”

The Kli Yakar comments that one of the names of the yetzer hara Samael is derived from the word suma blind since the yetzer hara derives its power from blinding people preventing them from seeing the truth. When Yaakov Avinu overcame the Sar shel Asav he was given the name “Yisrael ” which is derived from the word “Shur ” which means to see. Yaakov Avinu’s ability to be victorious over the yetzer hara was due to the fact that he could see clearly; he was not blinded by the smokescreen of ra.

In truth the only reality is the Ribono shel Olam and the only good is a connection to Him. Anything else is illusory. So how do we overcome our personal yetzer hara? By not being blinded by these snares and by using our rational mind to choose connection with Hashem.

Chazal caution us in Pirkei Avos “Calculate the loss of a mitzvah in comparison to its benefit and the benefit of an aveirah in comparison to its loss.” If we would go through the rational process of making this calculation we would certainly choose bonding with Hashem over any fleeting deceptive pleasure that denies Hashem. The strategy of the yetzer hara therefore is to do everything in its power to prevent us from making that calculation.

We live in an era of virtual reality. People become enthralled with virtual games and enjoy playing virtual baseball basketball and car racing. Yet in actuality there are no teams no balls and no cars.

It’s simply an invention of fantasy. The phenomenon of virtual reality should prompt us to look inward and ask ourselves an uncomfortable yet critical question: Is our view of the world based on reality? Or perhaps it’s also virtual reality? Is our perspective on life emes? Or are we deluding ourselves with imitations?

One of the primary lessons of Purim is to see through the confusion of natural events and realize the reality of Hashem in history. On the surface the sequence of occurrences in the megillah seems to be the result of natural cause and effect. Yet we know that the rise and subsequent fall of Haman was the result of spiritual cause and effect. Chazal tell us that the rise of Haman was caused by the sin of Bnei Yisrael’s attending Achashveirosh’s party contrary to Mordechai’s instructions. The fall of Haman was caused by Bnei Yisrael’s teshuvah and tefillah along with Esther’s compliance with Mordechai’s instructions despite great personal risk. Natural cause and effect is virtual reality. Spiritual cause and effect is the true reality.

Hashem’s Name is not openly mentioned in the megillah an indication of His hester Panim His concealment. While the literal translation of Megillas Esther is “the Scroll of Esther” the words can also be understood to mean “revealing that which is hidden.” In view of this we dress up in costume and disguise ourselves on Purim. It is up to us however to see through the masquerade and reveal Hashem’s presence and power. Purim is the time to distinguish between dimyon imagination and reality.

If we can internalize the message of Purim perhaps we will be better equipped to identify illusion in all areas of life. Perhaps we will be motivated to probe more deeply and understand more clearly that the entire allure of the yetzer hara resembles a dream — seemingly real but in actuality without substance.

Perhaps then when we awaken from This World and stand before the Judge of the Universe we won’t be faced with overwhelming regret. Rather we will feel overwhelming relief having made decisions and lived a life based on the reality of HaKadosh Baruch Hu and His Torah.