In connection with blessings on fantastic natural phenomena the Gemara discusses dreams (see Brachos 55a). Dreams are in fact taken seriously and the sugya opens by saying, “Any dream except one that requires a fast”. For a real nightmare it is appropriate to fast. For dreams that are disturbing but not extremely so, the Gemara prescribes a specific text, brought in many prayer books, to change a bad dream into a good dream. Because dreams are considered significant and the Gemara says, “A dream which is not interpreted is like a letter which is not read”. The idea is that the source of dreams is in heaven.
Later on the Gemara states, “Five things are a sixtieth part of something else: namely, fire, honey, Sabbath, sleep and a dream. Fire is one-sixtieth of Gehinnom; honey is one-sixtieth of manna; Shabbos is one-sixtieth of the world to come; sleep is one-sixtieth of death; and a dream is one-sixtieth of prophecy,” (ibid 57b). When the Talmudic sage, Samuel, had a bad dream, he used to say, The dreams speak falsely. When he had a good dream, he used to say, Do dreams speak falsely, we see that it is written, I [God] do speak with him in a dream? (Numbers 12:6). Raba pointed out the contradiction. The reply is that in the one case it is from an angel, in the other from a demon (ibid. 55.). The general point of view though is that most dreams are about a person’s daily concerns and hopes. Rabbi Shimon bar Yochai adds, “just as wheat cannot be without straw, so too it is impossible for a dream to be without some nonsense”.
The Gemara then explores the concept that, “All dreams go after the mouth”. It recounts how there were twenty-four interpreters of dreams in Jerusalem. Once a man had a dream and went to all of them. Even though they all gave different interpretations all were fulfilled (ibid 55:). The underlying principle is that some dreams actually do come true. Also at times the dream can be legitimately understood in various ways. It depends on how the person interpreting it solves the riddles. Therefore the dream can come true for bad or for good. It then tells a story of Abaye and Raba both of which would have the exact same dream. Abaye pays the interpreter therefore he gets a good interpretation. Raba doesn’t pay the interpreter so he gives him a bad interpretation. It’s an interesting story which can be found in the Babylonian Talmud, Tractate Brachos Folio-page 56a. In any event it details the interpretation of dreams, their variability, and the impact they have on a person’s life.
The Kabbalists see the mind as having hidden and revealed parts so to speak the conscious and the unconsciousness. This forms a bridge between the physical and metaphysical worlds. Dreams clothe themselves in the language of the unconsciousness, therefore they come across to the waked up rational mind as riddles and fantasies. Most of the time they recount routine hopes, desires, and fears. Other times they reveal to a person aspects of himself, others, or a situation of which he was unaware. Once in a great while a person hears the voice of Hashem. Sometimes the message is clear and other times help is needed to resolve a troublesome puzzle.
The point is that our dreams are important. The Gemara counts dreams as one of the six things that are a good sign for a sick person and brings the quote, “Thou didst cause me to dream and make me to live (וְתַחֲלִימֵנִי וְהַחֲיֵנִי”, (Isaiah 38:16). At times a person needs his hopes and aspirations to get through life. In addition we need friends and counsellors but should be careful about who we confide in. A dream also helps to see and harness our hidden abilities. And once in a great while a person will hear the voice of Hashem directing him in the ways of life.
לע"נ הסבא אהרן בן יוסף ז"ל נלב"ע כז טבת תשכ"ו
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