The fascinating topic of dreams is discussed in scripture, Talmud, Midrash, Zohar, and Shulchan Aruch with associated commentaries which prompt the obvious questions, “Are dreams prophetic or simply figments of one’s imagination?” Compounding this mystery is the wide range of statements from scripture and the Talmud about dreams as follows:
Dreams speak falsehoods (Zachariah 10:2).
A dream that is not interpreted is like a letter not read (ibid. 55a).
Dreams follow the interpretation (ibid. 55b).
Dreams instill fear (Berachot 55a).
Sleep is 1/60 of death (ibid. 57b).
A dream is 1/60 of prophecy (ibid. 57b).
The answer to the above mystery is that there are different types of dreams ranging from the action of one’s subconscious to a message from heaven as follows:
Physical – Psychological.
Spiritual – Corrective action (nightmares) through demons.
Spiritual – Prophetic through angels.
This article discusses the nature of these dreams from the point of view of Aggadah to explain their difference and relation to the person. A companion articles on this web site, “Dreams –Halacha” discusses dreams from the point of view of Halacha quoting from the Shulchan Aruch and associated commentaries.
Physical Psychological
This dream is physical because it originates from man’s subconscious. By contrast the latter 2 dreams are spiritual because they are messages from heaven.
Spiritual – Corrective action
In this dream Hashem sends a message requesting corrective action via demons (Talmud Berachot 55b) which may be spiritual forces resulting from man’s sins or psychological demons. In any event the purpose of the dream is to frighten the person into action.
Spiritual – Prophetic
In this dream Hashem sends a prophetic message through angels (Talmud Berachot 55b) to inform the recipient of a future event or provide guidance in life.
Mixture
Although there are 3 different types of dreams in actuality a dream may contain one or more of these 3 components with the mixture dependent upon the dreamer’s lifestyle, connection with Hashem, and activities of the day (Zohar 1:183a and 199b). Similarly the Talmud (Berachot 55a) states, “Neither a good or bad dream is completely fulfilled.” The Talmud (ibid.) compares a dream to wheat stalk which contains kernels of wheat and chaff, meaning a dream contains kernels of truth and extraneous material.
As mentioned in the Talmud (e.g. Sotah 8b) Hashem interacts with the physical world using the principle of measure for measure (i.e. reciprocity) or in Hebrew (מדה כנגד מדה). This means that the way a person relates to Hashem determines how Hashem relates to a person both in manner and intensity. Therefore a person who is close to Hashem in prayer, Torah study, and observance will experience dreams of a more spiritual nature than a person who is more distant from Hashem. With this approach the demons and angels mentioned above are a consequence of the person’s actions as explained in the Mishna Avot (4:5 in the printed Mishna and 4:11 in the prayer book), “One who fulfills a mitzvah acquires an advocate (i.e. angel). One who commits a transgression acquires an accuser (i.e. demon).”
Sleep 1/60 of death
Hence each of the above 6 statements about dreams must be explained by context and may not be applicable to all of the 3 types of dreams. However the statement, “Sleep is 1/60 of death” applies to all of the 3 dreams.
At a literal level a sleeping person is compared to a deceased because both are physically inactive. According to the Zohar (1:183a) sleep is compared to death because in both states the soul leaves the body (i.e. out of life experience) and may enter spiritual worlds either paradise (i.e. prophetic dreams) or otherwise (i.e. nightmares). The clarity of the dream is also dependent upon the time of night with clarity increasing towards the end of the night when the evening meal is fully digested (Zohar 1:183a). In fact the Zohar (3:234b) states that a dream from a demon is likened to 1/60 of death and a dream from an angel is likened to 1/60 of prophecy.
The number 1/60 is a figure of speech and relates to a law of mixture of kosher and non-kosher foods. The Shulchan Aruch (Yoreh Deah 98:1 based upon the Talmud Avodah Zara 73b) states, as a general rule, that when a non kosher substance mixes with a kosher substance then the mixture is permitted if the ratio of the kosher to non kosher is greater than 60:1. At this ratio the taste of the non kosher food is neutralized by the kosher food. Hence this ratio in a figurative sense means an indication (literally taste) of death.
Types of Dreams
This section will describe each of the 3 types of dreams and the applicability of the 6 statements about dreams listed in the Introduction.
Psychological and Physiological
This type of dream derives from the following physical factors:
Events and thoughts of the day – In the words of the Talmud (Berachot 55b) one thinks about the events of the day and dreams about them at night. For example, the Talmud (Berachot 55b) mentions that a person sees neither a palm tree of gold nor an elephant passing through the eye of a needle.
Fasting – The fasting may affect the person’s temperament and could lead to strange dreams (ibid. 55a). The prophet Isaiah (29:8) speaks of a hungry man who dreams of food and a thirsty man who dreams of beverages to no avail.
Over eating – Similarly over eating may affect a person’s temperament and could lead to strange dreams (Aruch Hashulchan Orach Chaim 220:1).
Excess physicality – “For a dream comes with much concern (i.e. physical matters) and the voice of the fool with many words (Ecclesiastes 5:2).” The verse compares this type of dream to the voice of a fool. Just as a fool thinks that his words carry meaning the so this dreamer thinks that his dreams have significance.
Trauma – The Shaar Hatziyun (220:1) extends this change of temperament to any trauma that the dreamer has recently experienced.
Hence these dreams are not spiritually significant and relate to conventional psychology or physiology. In addition to physical factors incorrect beliefs will lead to false dreams.
This verse speaks of idolaters and false prophets whose dreams speak falsehoods. Since they are distant from Hashem, Hashem’s word is distant from them. The verse follows, “For the teraphim (fortune telling devices) spoke futility, soothsayers envisioned lies, and dreamers spoke emptiness.” In addition dreams of common people may contain a mixture of truth and falsehood (Zohar 1:199b). Similarly King Solomon states (Ecclesiastes 5:6), “In spite of many dreams, vanities, and idle words, revere G-d (ibid. 6).” The Targum on this verse explains that the dreams are of false prophets, the vanities of sorcerers, and idle words of wicked people. However a person should seek the righteous and their teachings to revere G-d.
Statements 2, 3, 6 – Do not Apply
Since these dreams do not have a significant spiritual message and may either be thoughts of the day, flight of fancy, or a symptom of a mild character disorder statements 2, 3, and 6 do not apply (i.e. “A dream not interpreted is like a letter not read”, Dreams follow the interpretation”, and “A dream is 1/60 of prophecy” respectively). However these statements may apply if this dreams includes a spiritual component whether from demons or angels or both.
Statement 4 – Dreams Instill Fear
This dream may instill fear and serve as an impetus to return to Hashem.
Spiritual Dreams – Corrective Action
This type of dream is a message from Hashem to improve a person’s actions. The dream may take different forms but portends of a potential misfortune. From a secular viewpoint this dream is called a nightmare and has no particular significance other than a random occurrence or a character disorder to be treated by a medical practitioner. However from a Torah perspective this dream may be a message from Hashem and is called in Hebrew (חלום רע) or bad dream. In the language of the Talmud (Berachot 55b) this dream is a message delivered by a negative spiritual force in Hebrew שד (loosely translated as demon). The subject of these negative forces will be discussed in a future article on this web site “Demons”. However for the purpose of this article the author would like to point out the interplay of these forces in dreams in reference to the 6 statements about dreams in the Introduction.
Statement 1 – Dreams Speak Falsehoods
Although this type of dream is a message from heaven and therefore does not speak falsehood it may include components of a psychological dream which may speak falsehoods. In addition this dream may not be literal and requires interpretation.
Statement 2 – Dream not Interpreted like a Letter not Read
The statement “A dream that is not interpreted is like a letter not read” applies to a spiritual dream that is not fully prophetic. Hence the dream is dependent upon its interpretation and subsequent actions of the dreamer. Since the dream is a warning from Hashem the person should consider the dream as a message to improve his ways. Otherwise the opportunity is lost.
Similarly the Zohar (1:183b) explains had the dream been interpreted the person could have gained gain from the situation. The Zohar (ibid.) gives an example of a letter containing a potential business venture which could lead to a great profit. By reading the letter and acting on it the person can benefit. If the letter is not opened the opportunity is lost.
Statement 3 – Dreams Follow the Interpretation
The Talmud (Berachot 56b) provides several examples of apparent nightmares that when interpreted properly lead to different conclusions. A person dreamt that his two hands were cut off. Rabbi Yehudah HaNasi, complier of the Mishna, explained that the person would become wealthy and not need the labour of his hands. The same person dreamt that his two legs were cut off. The latter explained that he would ride a horse, a symbol of prominence, and not travel on his legs by walking as a commoner.
The dreams may have caused fright to humble the dreamer to prepare him for his future greatness without becoming conceited.
The Talmud (Berachot 55b) states that dreams follow the interpretation when the interpretation follows the theme of the dream. In addition the interpreter must be expert in this field like a doctor who specializes in a particular field of medicine (Rabbi Isaac Abarbanel on dreams as included in Ein Yaakov Berachot 55b-57b).
Statement 4 – Dreams Instill Fear
The Talmud (Berachot 55a) quotes Ecclesiastes 3:14,” Everything that Hashem made … so that people should revere Him. “Hence Hashem may send a person a frightful message (i.e. nightmare) to encourage him to return to Torah observance.
The book of Job (Chapter 33) describes this type of dream and the corrective process in great detail (viz. Hashem informs a person of a potential misfortune unless the person improves his ways and returns to Hashem.) Although many verses in the book of Job are rather obscure the following verses may be interpreted by their literal meaning to convey the power of these dreams as follows:
Warning from Hashem about impending punishment (ibid. 14).
Through a dream of divine origin (ibid. 15).
To prevent him from sinning (ibid. 17).
Suffering if he does not heed the message (ibid. 16, 19, and 21).
Forgiveness if he returns to Hashem (ibid. 27-28).
The verses follow:
Verse 14 –” G-d answers in one way or two, if one does not see it (at first).”
Verse 15 – “In a dream, a vision of the night, when sound sleep falls upon men, in the slumbers on the bed.”
Verse 16 – “Then He (Hashem) opens the ear of men, and with their chastisement He binds (literally seals) them.” Rashi on this verse explains that Hashem binds them with suffering because of their sins.
Verse 17 – “(The chastisement is) to restrain man from sin (literally an action).”
Verse 19 – “He is chastised with pain on his bed.”
Verse 21 – “His flesh is consumed … and his bones are dislocated.”
Verse 27 – “He (the sinner) makes a row of men and confesses: I sinned, perverted what was straight, and did not profit.”
Verse 28 – “Hashem redeemed his soul from perishing in the pit, and his living spirit shall see the light.”
Statement 6 – A dream is 1/60 of Prophecy
This type of dream is not prophetic per se because it is delivered through demons. However it may portend about the future depending upon the person’s actions.
Spiritual Dreams – Prophecy
Primarily Prophetic
In contrast to dreams of corrective action, this type of dream is a message from Hashem through angels (Berachot 55b), to guide a person in life and possibly obtain a glimpse of the future. The Torah (Numbers 12:6) refers to this type of dream when comparing Moses to other prophets, “If there be prophets in Israel, I (Hashem) the will make Myself (divine) known to him in a vision. I will speak to him in a dream.” By contrast Moses received a direct communication from Hashem (Numbers 12:8),
The dream may take different forms as described in scripture (e.g. Jacob’s ladder, dreams of Joseph, and 7 cows of Pharaoh). Appendix 1 analyzes these dreams in detail and explains the precise Hebrew wording in scripture to define the degree of divine communication. By contrast, from a secular viewpoint this type of communication is discounted which shows the difference between Torah and secular approaches.
The Aruch Hashulchan (Orach Chaim 220:1) writes that a person who is life is filled with the study of the Torah and observance of its mitzvoth will be privileged to receive messages from Hashem through angels based upon the verse (Psalms 91:11), “For He (Hashem) will command His angels … to protect you in all your ways (including dreams).” Similarly the psalmist writes (34:8), “An angel of Hashem encamps around those who revere Him and saves them (even from nightmares). As mentioned in the introduction of this article these angels are a consequence of a person’s actions as explained in the Mishna Avot (4:5 in the printed Mishna and 4:11 in the prayer book), “One who fulfills a mitzvah acquires an advocate (i.e. angel).”
Hence the following statements do not apply to a completely prophetic dream:
Dreams speak falsehoods – because a prophetic dream is true.
Dreams follow the interpretation – however in a fully prophetic dream the interpretation is clear.
Dreams instill fear – a person worthy of a prophetic dream does not require fear as a motivation to serve Hashem.
However they may apply if the dream contains components of the other 2 types of dreams.
Statement 2 – Dream not Interpreted like a Letter not Read
A fully prophetic dream is a message from Hashem and is either explicit (e.g. Jacob’s ladder Genesis 28:12-15) or requires interpretation by an angel (e.g. Zachariah 4:1-6). The Zohar (1:183b) explains that a prophetic dream not interpreted is like a letter not read, meaning that the events indicated in the dream will occur in any event but the person will not find out until they happen. Had the dream been interpreted earlier he would have acted differently. The Zohar gives the example of a letter containing a message about a family member who will arrive in town. Whether or not he reads the letter the guest will arrive. By reading the letter the host can plan in advance to accommodate his guest. In addition the Talmud (Berachot 56a) cites the dreams of Talmudic scholars which required interpretation by professional interpreters of dreams.
Statement 6 – Dream is 1/60 of Prophecy
The Talmud (Berachot 57b) states that some dreams are a direct message from Hashem which may be prophetic as the dreams of Jacob and Joseph. For example the Zohar (1:183b) quotes Amos 3:7, “For Hashem does nothing unless He has revealed His secret to His servants, the prophets”. As the verse indicates this type of dream is reserved for prophets. However the Zohar (1:194b) comments that in addition to prophets Hashem may reveal his secrets to the pious and Torah sages. The Midrash (Genesis Rabbah 89:4) states that Hashem may even reveal his future plans to idolaters for the benefit of the world and especially the Israelites as in Pharaoh’s dreams of plenty and famine (Genesis 41:1-7).
As explained above the number 1/60 is a figure of speech and relates to a law of mixture of kosher and non-kosher foods. Hence this ratio in a figurative sense means an indication (literally taste) of prophecy. This statement may indicate a continuum of prophetic dreams with the ratio increasing with the degree of divine revelation in the dream dependent upon the spiritual level of the dreamer.
Partially Prophetic
It is interesting to note that one may have a dream of the future even if the person is not a prophet. For example the Jerusalem Talmud (Shabbat 2:6) records an incident about a person who wished to travel by sea in the fall (specifically between Sukkoth and Hanukkah) when sea travel is dangerous. His father came to him in a dream and warned him that he would die on this trip. The son felt that dreams are not significant, went on the voyage, and drowned at sea. The Midrash (Genesis Rabbah 6:5) records the same incident but mentions that the traveler was a rabbi and not a common person.
Talmudic Scholars
The Talmud (Berachot 56a) records a number of semi-prophetic dreams by two Talmudic scholars (i.e. Abaye and Rava) of the 3rd and 4th centuries. Although each of their dreams referred to a future event the interpretation was not clear. Hence they both sought the services of a professional dream interpreter. Initially Abaye paid the interpreter and Rava did not. Consequently he provided Abaye with a favourable interpretation and ominous one for Rava.
For example both heard the following verse in their dream, “Your ox will be slaughtered before your eyes, but you will not eat from it. (Deuteronomy 28:31).” The interpreter predicted that Abaye’s business would succeed and because of his great joy he would have no interest in eating. By contrast the interpreter predicted that Rava’s business would fail, because of his extreme sadness he would have no interest in eating.
Similarly both heard in their dream (ibid. 38), “You will take much seed to the field, yet you will harvest little, for the locusts will devour it. “The interpreter applied the beginning of the verse to Abaye meaning that he will enjoy an abundant harvest. By contrast the interpreter applied the end of the verse to Rava meaning that his harvest will be destroyed. For both of these dreams the interpretation was correct with fortune for Abaye and misfortune for Rava.
At a literal level this section of the Torah (ibid. 15-68) describes a number of corrective actions that Hashem will apply if the Israelites abandon the Torah. Hence the interpretation given to Rava follows the literal sense of the verse. By contrast the interpretation given to Abaye does not follow the literal sense of the verse and provides a striking example of the Talmudic statement “Dreams follow the interpretation”.
In addition to dreams concerning verses Rava dreamt about his family as follows. Rava said to the dream interpreter in my dream, “I saw the outer door of my house fall” The interpreter explained that his wife would die because she protects the house. Rava said to him, “I saw my front and back teeth fall out. He said to him: Your sons and daughters will die.”
After suffering these misfortunes Rava decided to pay the interpreter who then provided him with favourable interpretations. Realizing both the ability of the dream interpreter and his interest in money, Rava said that he forgave him for the financial reversals but not for the death of his wife and children. (Although our version of the Talmud does not mention the death of the children other versions do include them.)
Based on the above incident involving Talmudic scholars and a dream interpreter who predictions came true but were influenced by pay, the author suggests a sub-classification of prophetic dreams which are termed “intermediate prophecy”. On one hand dreams originating from Talmudic scholars based upon verses from the Torah cannot be labeled as “dreams by demons”. On the other hand a truly prophetic dream does not require interpretation and certainly not from a person who seeks payment.
The following table summarizes the different messages about dreams that originate from Hashem (i.e. by demons and by angels – intermediate and prophetic).
Dreams
Demons
Partially Prpohetic
Prophetic
Speak Falsehood
X
X
X
Letter not Read
√
√
X
Follow Interpretation
√
√
Not required
Instill fear
√
X
X
1/60 of prophecy
√
√
√
Clearly these dreams do not speak falsehood because they originate from Hashem. If the first two dreams are not interpreted than like a letter not read an opportunity is missed.
Summary
The following table summarizes the applicability of the 6 statements to the different types of dreams.
Dreams
Psychological
Demons
Prophetic
Speak Falsehood
√
X
X
Letter not Read
X
√
√ and X (Note 1)
Follow Interpretation
X
√
√ and X (Note 1)
Instill fear
√
√
X
1/60 of death
√
√
√
1/60 of prophecy
X
√
√
Note 1: As explained above the author has classified prophetic dream as partially and fully prophetic. Hence for a dream not interpreted and dream follows interpretation both the √ and X apply depending upon the type of dream.
Nature of Person
The Zohar (3:25a) provides a fascinating description of dreams related to the level of the person and his soul. As discussed in an article on this web site, “Five Levels of the Soul” are:
Hebrew
English
Feature
נפש
Soul (animal)
Growth or desire
רוח
Spirit
Character or mood
נשמה
Intellect (divine soul)
Torah study and prayer
חיה
Life (spiritual eternal)
Spiritual life
יחידה
Unique
One with Hashem
The Zohar (ibid.) focuses on the first 3 levels of the soul which are active in daily life. The remaining two levels (viz. חיה and יחידה) relate to the world of Kabbalah and are therefore much rarer in daily life and therefore these two levels are not specifically mentioned in the Talmud.
Animal Soul (נפש)
At this level the person is primarily concerned about physicality and therefore his dreams relate to the 1st type of dream (psychological).
Spirit (רוח)
A person who is more connected to spirituality through belief in Hashem and practice will experience dreams of a more spiritual nature either the 2nd or 3rd type of dream.
Divine soul (נשמה)
At this level, a person is involved daily with Torah study and prayer and therefore his dreams reflect his connection to Hashem (i.e. primarily 3rd type of dream). In the language of the Zohar his spirit may commune with the righteous in paradise sharing Torah thoughts when the soul leaves the body during sleep.
Conclusion
This article discussed the topic of dreams by focusing on the following statements from scripture and the Talmud:
Dreams speak falsehoods (Zachariah 10:2).
A dream that is not interpreted is like a letter not read (ibid. 55a).
Dreams follow the interpretation (ibid. 55b).
Dreams instill fear (Berachot 55a).
Sleep is 1/60 of death (ibid. 57b).
A dream is 1/60 of prophecy (ibid. 57b).
The author has explained the above statements in terms different types of dreams ranging from the action of one’s subconscious to a message from heaven as follows:
Physical – Psychological.
Spiritual – Corrective action (nightmares) through demons.
Spiritual – Prophetic through angels.
This article has shown that the type of dream is dependent upon the person’s connection with Hashem based upon the principle of measure for measure meaning as man interacts with Hashem so does Hashem interact with him. In this manner a person may obtain a indication of his connection with Hashem in terms of the content of the dreams and their predictive accuracy in a private and personal way.
Appendix 1 – Dreams Through Angels
Keywords
The Talmud (Berachot 55b) states that prophetic dreams contain messages from heaven delivered by angels. This appendix will analyze prophetic dreams recorded in scripture (i.e. Pentateuch תורה, Prophets נביאים, and Writings כתובים) to show the degree of divine communication through dreams. In particular the author will highlight two keywords and their associated gematria to distinguish between the different levels of communication.
The following table lists these keywords in Hebrew, their English translation, associated gematria, related word in Hebrew with the same gematria, and meaning.
Word (Hebrew)
Translation
Gematria
Word (Hebrew)
Meaning
בחלום
In a dream
86
א-להים (G-d)
Divine message
ויחלם
He dreamt
94 (86+8)
א-להים בו 1
G-d with him
Hence the Hebrew word בחלום (in a dream) which has the same gematria (86) of א-להים (G-d) indicates a direct communication from Hashem and refers to the dream. By contrast the Hebrew word ויחלם (he dreamt) has the same gematria as א-להים בו (86+8=94) meaning that G-d is with him and refers to the dreamer. The Torah uses the expression א-להים בו after Joseph interpreted the dreams of Pharaoh. Pharaoh realized that Joseph was endowed with the divine spirit as he said to his servants (Genesis 41:38), “Could we find another like Joseph, a man in whom is the spirit of G-d (א-להים בו)?”
The following table lists the biblical personalities who received divine messages with either the word בחלום or ויחלם (he dreamt) and the related verse in scripture.
Name
בחלום
ויחלום
Verse
Avimelech
√
X
Genesis 20:3
Jacob
√
√
ibid. 28:12, 31:10-11
Joseph
X
√
ibid. 37:5 and 9
Pharaoh
X
√
ibid. 41:5
Prophet
√
X
Numbers 12:6
King Solomon
√
X
1 Kings 3:5
To prove that some dreams are prophetic the Talmud (Berachot 55b) quotes Numbers 12:6, “If there be prophets among you, I, Hashem, will make Myself (divine) known to him in a vision. I will speak to him in a dream (בחלום).”
In addition the author will analyze these dreams in terms of the following statements listed in the Introduction.
Dreams speak falsehoods (Zachariah 10:2).
A dream that is not interpreted is like a letter not read (ibid. 55a).
Dreams follow the interpretation (ibid. 55b).
Dreams instill fear (Berachot 55a).
Sleep is 1/60 of death (ibid. 57b).
A dream is 1/60 of prophecy (ibid. 57b).
Torah
Avimelech
The Torah (Genesis Chapter 20) records that after the destruction of Sodom, Abraham and Sarah travelled to Gerar in the land of the Philistines (Ibid. 1). Fearing that the people may kill Abraham and take Sarah, Abraham said that she was his sister (Ibid. 2). Consequently Avimelech, king of the Philistines, sent for Sarah and took her (ibid.). To protect Sarah’s honour Hashem appeared to Avimelech in a dream (בחלום) and said (ibid. 3), “Behold you are going to die because of the woman whom you have taken, for she is a married woman.”
Avimelech protested his innocence claiming that he did not know that she was married (ibid. 5). Hashem said to Avimelech in a dream that He knew that the latter did not intend to commit adultery (ibid. 6) and therefore instructed him to return Sarah to Abraham (ibid. 7). Avimelech complied with Hashem’s request and returned Sarah to Abraham unharmed (ibid. 14).
From this incident we can see that Hashem may communicate with a person even though this individual is neither a prophet nor a sage. This does not contradict earlier statements that prophetic dreams are reserved for the deserving. In this case Hashem appeared to Avimelech to safeguard the honour of Sarah who was a prophetess (Megillah 14a) and restore her to Abraham who was also a prophet (Genesis 20:7). In addition Avimelech was worthy of a divine message because he admitted his mistake, restored Sarah to Abraham, and offered compensation to Sarah (ibid. 5, 14, and 16 respectively).
The Midrash (Genesis Rabbah 52:5) notes that the Torah only uses the expression ויבא א-להים (G-d came in a dream or vision) for 3 gentiles (viz. Avimelech, Laban, and Balaam in Genesis 20:3, Genesis 31:24, and Numbers 22:9 and 20, respectively). Of these 3 only Avimelech was privileged to have dreamt with word בחלום (gematria 86) because he was the only one of the above who redressed his error. By contrast Laban sent Jacob away empty handed (Genesis 31:42 and 32:1) and did not compensate the latter for unlawfully changing his wages many times (ibid. 41). Balaam attempted to curse the Israelites (Numbers 22:12) and seduce them to immorality (ibid. 25:1-3 as explained by Talmud Sanhedrin 106a) which led to his death (ibid. 31:8 as explained by Talmud ibid.). This is the first time the Hebrew word בחלום appears in the Torah setting a connotation for prophetic dreams to improve the lives of Hashem’s faithful.
Since this dream was a direct message from Hashem only statement 6 applied “A dream is 1/60 of prophecy”. In fact this dream was more than 1/60 of prophecy because the message was clear.
Jacob
The Torah records two dreams of Jacob, a ladder and his flock (Genesis 28:12 and 31:10-11 respectively). In the former dream Hashem promised Jacob that his descendants would be numerous (Genesis 28:14) and divine protection in his travels (ibid. 15). In addition to the literal meaning the Midrash adds the following themes about the ladder on the ground which reached the heavens:
Sacrificial service – altar on the ground and merit (literally the aroma) of the offerings reaches the heavens (Genesis Rabbah 68:12). The angels ascending and descending the ladder allude to priests ascending and descending the ramp of the altar.
Receiving the Torah at Sinai – Israelites on the ground at Sinai and the Torah originates from heaven (ibid.). The angels ascending and descending the ladder allude to Moses and Aaron that receive instruction from Hashem and then teach the Israelites.
Four Kingdoms that subjugate Israel – these kingdoms rise in their power to the heavens (so to speak) and eventually fall to the ground (Leviticus Rabbah 29:2). The Zohar (1:149b) adds that when the Israelites sin the foreign kingdoms will rise in power and subjugate the Israelites. Conversely when the Israelites are meritorious then the foreign kingdoms will fall. Hashem tells Jacob not to worry because the Israelites will prevail at the time of the messiah (Jeremiah 30:11).
In the latter dream an angel informed Jacob that Hashem was aware of the trickery of Laban with regard to the flocks (ibid. 31:11-12). In addition it was time for Jacob to leave Laban and return to Canaan (ibid. 13).
Both dreams were prophetic in that Hashem or an angel spoke directly to Jacob with a clear meaning. In addition the divine nature of the dreams is indicated by the key words בחלום (gematria 86) or ויחלום (gematria 94) as discussed above. The Zohar (1:149b) notes although Jacob was a prophet he was not privileged to receive a direct visitation from Hashem until he returned home from Laban as the verse relates (Genesis 35:9), “G-d appeared to Jacob when he came from Padan Aram (Laban) and blessed him.” The Zohar (ibid.) explains that when Jacob dreamt about the ladder he was single. When he dreamt about the flocks he was living outside of Israel. When he returned home he was married with 12 children and living in Israel therefore merited a direct visitation from Hashem.
It is interesting to note that of all of the biblical figures listed above only Jacob was privileged to have both keywords associated with his dreams. Since this dream was a direct message from Hashem only statement 6 applied “A dream is 1/60 of prophecy”. In fact this dream was more than 1/60 of prophecy because the primary message of Hashem’s protection was clear in addition to the different interpretations in the Midrash.
Joseph
The Torah records two dreams of Joseph about his future leadership, the first involving grain and the other ruling over his family including Jacob as follows:
First dream (Genesis 37:7) – “Behold, we were binding sheaves in the midst of the field …My sheaf arose and remained standing … Your sheaves gathered around and bowed down to my sheaf.”
Second dream (ibid. 37:9) – “Behold, the sun, the moon, and eleven stars were bowing down to me.”
In contrast to the dreams of Jacob, both of Joseph’s dreams were about ruling over others without communication from Hashem. In addition Hashem appeared at the top of Jacob’s ladder and does not appear in the dreams of Joseph implying that the latter’s dreams were a mixture of both physical (i.e. psychological) and spiritual (prophetic). Hence Jacob scolded Joseph (ibid. 10) because of the physical component which was a reflection of Joseph’s ambition and ego. However Jacob also regarded the dreams as prophetic, meaning that Joseph was destined for greatness, and awaited its fulfillment as the verse states (ibid. 11), “His father kept the matter in mind”.
The wording of the verses alludes to this dual nature (i.e. psychological and prophetic). On one hand the Torah uses the word ויחלם – gematria of 94 (he dreamt) for each of Joseph’s dreams indicating that the spirit of Hashem was within him (prophetic dream). However the Torah does not use the word בחלום (gematria 86) which would have indicated a direct divine message because the dreams were clouded by Joseph’s ambition.
The Talmud (Berachot 55b) mentions that Joseph’s dreams were not fulfilled until 22 years later when he his brothers bowed down to him in connection with buying grain during the famine in Canaan (Genesis 42:7). The Zohar (1:183a) explains that the fulfillment of the dream was delayed because the brothers did not react favourably to his dreams and gave a skeptical interpretation. This dream followed the interpretation because it was a combination of psychological and prophetic components. In the opinion of the author the realization of the dream was delayed to allow Joseph to mature and become more humble after his stay in prison (Genesis 39:20-23).
Since this dream was a direct message from Hashem statement 6 applied “A dream is 1/60 of prophecy”. In fact this dream was more than 1/60 of prophecy because the message of Joseph’s future leadership was clear to both Joseph and his brothers and was eventually fulfilled. Statement 3 “Dreams follow the interpretation” also applied because as explained above the brothers did not react favourably to his dreams and gave a skeptical interpretation.
Pharaoh
The Torah (Genesis 41:1-7) relates that Pharaoh had two dreams about the prosperity of Egypt (viz. 7 cows and 7 ears of grain). Troubled by their meaning Pharaoh summoned his advisers (literally necromancers of Egypt and its sages) to interpret the dream. However none of them were able to provide an interpretation that satisfied Pharaoh (ibid. 8). His butler told Pharaoh that Joseph was an expert interpreter of dreams because the latter had correctly interpreted the dreams of both the butler and baker (ibid. 11-13). Impressed by the success of Joseph Pharaoh summoned him to interpret the dreams (ibid. 14-15). Joseph answered that he was not an expert interpreter of dreams. Rather Hashem will give an answer that will bring peace to Pharaoh (ibid. 16). Joseph realized that Pharaoh’s dreams were a message from Hashem that would have bearing on the Israelites.
The Torah does not use the word בחלום (in a dream) because Hashem did not appear in his dreams. On the contrary Pharaoh dreamt that he was standing on the Nile (Geneses 41:1). Although the verse could be interpreted as Pharaoh was standing by the Nile, the Midrash (Genesis Rabbah 89:4) notes that the Torah should have written that Pharaoh was standing by the bank of the Nile instead of on the Nile. The Midrash explains that the Egyptians worshipped the Nile and by standing above the river Pharaoh considered himself as a god even more powerful than the Nile.
Although the dreams of Pharaoh are tainted with aggrandizement and idolatry the Torah uses the expression ויחלם (gematria 94 – א-להים בו meaning that G-d is with him) to indicate that Pharaoh was an agent of Hashem. Through his dreams Joseph was appointed as viceroy over Egypt, Jacob and his sons descended to Egypt, and the Israelites prospered there eventually leading to the exodus.
Pharaoh realized that Joseph was endowed with the divine spirit as he said to his servants (Genesis 41:38), “Could we find another like Joseph, a man in whom is the spirit of G-d (א-להים בו)?” At a literal level, Pharaoh was impressed with both Joseph’s interpretation of the dreams and his sound advice to store grain during the years of plenty to withstand the eventual famine. The Midrash (Tanchuma Mikeitz 3) adds that Pharaoh purposely tested Joseph by modifying some details of his dreams when he told them to Joseph. Inspired by Hashem Joseph corrected Pharaoh’s recollection of his dreams. This explains the slight difference in wording between the description of the dreams (Genesis 41:2-7) and the retelling to Joseph (ibid. 17-24).
Since this dream was a direct message from Hashem statement 6 applied “A dream is 1/60 of prophecy”. In fact this dream was more than 1/60 of prophecy because the message of prosperity and later famine was fulfilled. Statement 2 “A dream that is not interpreted is like a letter not read” also applied because without the interpretation of Joseph the message would have been lost. In this case the dream followed the interpretation (statement 3).
Prophecy
When Miriam and Aaron complained about the behaviour of Moses (Numbers 12:1) Hashem defended the honour of Moses and said that he was unique amongst the prophets (ibid. 6-8). Specifically Hashem declared (ibid. 6), “I (Hashem) will speak to him (a prophet) in a dream (בחלום). By contrast Hashem spoke to Moses directly (ibid. 8), “I speak to him mouth to mouth … he beholds the image of Hashem (so to speak)”. Although a prophetic dream is a message from Hashem indicated by its context and gematria of 86 (א-להים G-d) the revelation to Moses was at a higher level of connection to Hashem.
Maimonides (Laws of Fundamentals of Torah 7:6) highlights the difference between the prophecy of Moses and other prophets as follows:
Characteristic
Moses
Other Prophets
Condition
Awake
Dream or Vision
Communication from
Hashem (clear)
Angel (metaphor)
Reaction during prophecy
Composed
Overawed and terrified
Frequency
Whenever he desired
When Hashem desired
From the above table we can see the spectrum of communication with Hashem and derive lessons for our own lives in terms of dreams (e.g. content of dream, our reaction, and frequency).
Scripture does not record the Hebrew words בחלום (in a dream) or ויחלום (he dreamt) with respect to Moses because he received direct communication from Hashem which is a higher form of revelation than a dream.
Prophets
King Solomon
Chapter 3 of 1 Kings relates the beginning of Solomon’s reign and his insecurity. Solomon said (1 Kings 3:7),” I (am but) a little child. I do not know how to rule (literally how to go out or come in). Rashi (ibid.) explains that Solomon was 12 years old at this time. To reassure Solomon Hashem appeared to him a dream (בחלום gematria 86) and asked (ibid. 5), “What I shall give you?” Solomon asked (ibid. 9), “Give Your servant an understanding heart to judge Your people, that I may discern between good and bad; for who is able to judge this Your great people?” In this dream, Hashem responded since Solomon only asked for wisdom (ibid. 11) Hashem would grant him riches and honour in addition to exceptional wisdom (ibid. 13).
It is interesting to note that scripture does not record other experiences of Solomon with the word בחלום (in a dream) or ויחלום (he dreamt). Perhaps because Solomon’s heart was not whole with Hashem (1 Kings 11:4), due to his many wives (ibid. 1), that Hashem turned away from him. In fact after Solomon’s dream scripture does not use either of the 2 keywords in reference to a particular dream, indicating the spiritual decline of the Israelites after the reign of King Solomon (Exodus Rabbah 15:26).
Since this dream was a direct message from Hashem statement 6 applied “A dream is 1/60 of prophecy”. In fact this dream was more than 1/60 of prophecy because Hashem promised King Solomon wisdom, riches, and honour.
Writings
Daniel
In addition to the prophets, the Zohar (1:199b) notes that the dreams of holy individuals (e.g. Daniel who was not a prophet) as recorded in scripture are completely true and border on prophecy. In particular the dreams of Daniel (Chapters 7-8 and 11-12) about the 4 kingdoms (i.e. Babylon, Persia, Greece, and Rome) and the messiah border on prophecy.
For example, Nebuchadnezzar experienced troubling dreams (Daniel 2:1) and later forget them (ibid. 5). Then he summoned his necromancers, astrologers, and sorcerers (ibid. 2) to both recall the dreams and interpret them (ibid. 3). They responded that it was impossible to interpret the dreams without knowing their contents (ibid. 10). The king refused to accept their argument and ordered to kill all the wise men of Babylon (ibid. 12) including Daniel and his colleagues (ibid. 13). Daniel asked the king for time and assured him that the he would interpret his dreams (ibid. 16). Then Daniel prayed to Hashem for interpretation of the dreams (ibid. 18) and Hashem answered his prayers as the next verse relates, “Then the secret was revealed to Daniel in the vision of the night and Daniel blessed the G-d of heaven.” Daniel interpreted this dream as referring to the 4 kingdoms that subjugated Israel (i.e. Babylon, Persia, Greece, and Rome). In particular this dream predicted the downfall of Babylon.
From this incident we can see that in a prophetic dream Hashem may reveal secrets of life to the righteous (e.g. interpretation of Torah, dreams, or the mysteries of life). In fact Daniel (ibid. 22) praised Hashem, “He (Hashem) reveals the profound and secret things. He knows what is in the dark, and light dwells with Him.”
Since the dream of Nebuchadnezzar was a direct message from Hashem statement 6 applied “A dream is 1/60 of prophecy”. In fact this dream was more than 1/60 of prophecy because the message of the 4 kingdoms has been realized with the ascendancy of Rome and the following western powers. The prediction of the downfall of Rome will be realized at the time of the messiah.
Job
The book of Job chapter 33 uses the key word בחלום to indicate the divine nature of dreams where Hashem informs a person of a potential mishap unless the person improves his ways and returns to Hashem as explained in the section “Spiritual Dreams – Corrective Action.”
Biblical Terms
In addition to the biblical incidents analyzed above, the Talmud (Berachot 57a) cites examples of spiritual dreams, whether by sages or laymen, in biblical terms. For sake of brevity the author will limit the discussion to the following topics:
Agricultural Products of Israel.
Four Species of Sukkoth.
Agricultural Products
Specifically the Talmud focuses on the verse in Deuteronomy 8:8 which speaks of the bounty of the land of Israel, “A land of wheat, barley, grapes (literally vines), figs, and pomegranates; a land of oil producing olives and honey (from dates)“. The Talmud interprets a dream about each of these products in order of the verse. The following table lists these products, their theme, and related verse in scripture.
Product
Theme
Verse
Wheat
Peace
Psalms 147:14
Barley
Leaving Sin
Isaiah 6:7
Grapes
No miscarriages
Psalms 128:3
Figs
Torah knowledge preserved
Proverbs 27:18
Pomegranates
Abundance in Torah and Mitzvoth
Songs of Songs 8:2 and 4:3
Olives (Oil)
Enlightenment of Torah
Exodus 27:20
Dates
End of Sin
Lamentations 4:22
The following section will discuss each of these products and show how the quoted verse relates to meaning of the dream. It is interesting to note that these dreams do not require interpretation by a person, presumably due to their biblical origin.
Wheat
The Talmud (ibid.) states, “One who sees wheat in a dream has seen peace as the verse (Psalms 147:14) relates, “He (Hashem) makes your borders peaceful and He gives you abundance with the finest wheat.” Wheat is a symbol of peace because prosperous people are less contentious as the Talmud (Bava Metzia 59a) advises, “A person must always be careful about ensuring that there is grain inside his house, as discord is found in a person’s house only over matters of grain, as it is indicated in Psalms 147:14. If there is the finest wheat in your house, there will be peace there. “
Barley
The Talmud (Berachot 57a) states, “One who sees barley (שעורים) in a dream has received a sign from heaven that his iniquities are taken away, as it is stated (Isaiah 6:7): Your iniquity is taken away (וסר עונך) and your sin expiated”. The Talmud connects the expression (וסר עונך) to the word barley (שעורים) as an acronym through the letters ע,ר,ס of the former to the letters ר,ע,ש of the latter. The letters ס and ש are interchangeable for homiletic purposes because their pronunciations are the same.
Rabbi Zeira said, “I did not ascend from Babylonia to Israel until I saw barley in my dream.” The Maharsha (ibid.) explains, based upon the Talmud (Ketubot 111a), that one who lives in Israel is can be free of sin. Hence Rabbi Zeira waited for this dream before settling in Israel.
The Talmud (Bava Metzia 59a) also recognizes the importance of barley as a staple food by quoting a popular adage, “When the barley is emptied from the jug, quarrel knocks and enters the house.” Since a dream about wheat implies peace the Talmud interprets a dream about barley as indicating forgiveness of sin.
Grapes
The Talmud (Berachot 57a) states, “One who sees a vine laden with grapes in a dream means that his wife will not miscarry, as it is stated: Your wife shall be as a fruitful vine, in the inner chambers of your house (Psalms 128:3). One who sees a vine branch in a dream should anticipate the Messiah, as it is stated: Binding his donkey to the vine and the colt to the vine branch (Genesis 49:11).” The previous verse refers to the messiah, “The scepter shall not depart from Judah, nor a scholar from his descendants (literally between his feet), even when Shiloh (messiah) comes, and to him will be a gathering of peoples.”
Figs
The Talmud (Berachot 57a) states, “One who sees a fig tree in a dream is given a sign that his Torah is preserved within him as it is stated: He who guards a fig tree shall eat its fruit (Proverbs 27:18).” Just as the fig is associated with protection so is his Torah knowledge preserved.
Pomegranates
The Talmud (Berachot 57a) states, “One who sees pomegranates in a dream can expect that his business will flourish like the seeds of a pomegranate (which are numerous). One who sees slices of pomegranates in his dream, if he is a Torah scholar, he should anticipate Torah, as it is stated: I would give spiced wine from the juice of my pomegranates to drink (Song of Songs 8:2). (Rashi (Berachot 57a), based upon the Midrash (Song of Songs 8:1), explains that wine is an allusion to the oral Torah.) If the he is not learned he should anticipate fulfilling many mitzvoth, as it is stated: Your temples are like a split pomegranate (Song of Songs 4:3), meaning that he will be full of mitzvoth like a pomegranate has seeds.”
Olives
The Talmud (Berachot 57a) states, “One who sees small olives in a dream can expect that his business will flourish and be durable like olives. If he sees olive trees he will have many children, as it is stated Psalms 128:3): Your children will be like olive shoots around your table. Others say that one who sees an olive tree in a dream means that he will have a good reputation, as it is stated (Jeremiah 11:16): Hashem called your name as a leafy olive tree which is beautiful with good fruit. One who sees olive oil in a dream should anticipate the light of Torah, as it is stated (Exodus 27:20): They shall bring … pure pressed olive oil for light (of the menorah).”
The reader may ask, “What sign is indicated by large olives?” Although our versions of the Talmud do not mention large olives there are versions that mention them as well. Perhaps most versions of the Talmud do not mention large olives to emphasize that the blessing of material success pales in comparison to the light of the Torah.
Dates
The Talmud (Berachot 57a) states, “One who sees dates in a dream is given a sign that his transgressions have ceased, as it is stated (Lamentations 4:22): Your iniquity is forgiven (literally ended) (תם), O daughter of Zion.” The Talmud likens the Hebrew word for dates (תמרים) to finished (תם) and רע (sin, literally evil).
Summary
Since these dreams are a direct message from Hashem statement 6 applies “A dream is 1/60 of prophecy”. These dreams may be more than 1/60 of prophecy because the theme of the dream and interpretation are based upon biblical verses. Statement 2 – “A dream that is not interpreted is like a letter not read” does not apply because the Talmud clearly provides a different interpretation for each dream. Statement 3 – “Dreams follow the interpretation” applies because the Talmud specifies the interpretation of each dream. However the degree of application depends upon the individual because the Talmud does not indicate the degree of blessing.
Four Species of Sukkoth
The Torah (Leviticus 23:40) commands the Israelites to take 4 species on Sukkoth, “You shall take … on the first day (of Sukkoth) the fruit of a citron (literally beautiful) tree, date palm frond, twigs of a plaited (or braided) tree, brook willows, and rejoice before Hashem for 7 days.” The Talmud (Sukkoth 41a) explains that according to Torah law these 4 species are taken for the 7 days of Sukkoth in the temple and on the 1st day of Sukkoth outside the temple. After the destruction of the second temple the species are take for all 7 days of Sukkoth except for the Sabbath.
The Talmud (Berachot 57a) comments, either by referring to its Hebrew name or its form, on a person who sees these species in a dream. The following table lists the name of the items in English and Hebrew and its allusion in a dream.
Name (English)
Name (Hebrew)
Allusion
Citron
אתרוג
Honoured by Hashem
Palm Frond
לולב
One heart to Hashem
Plaited tree (Myrtle)
הדס
Prosperity
Willow (Note 1)
ערבה
Acceptance of Prayer
Note 1: The Talmud does not cite an allusion for one who sees a willow in a dream, presumably because in contrast to the other 3 species the willow has neither fruit nor fragrance. However the Sefer Minhagim written in the 16th century connects the Hebrew word for willow ערבה to the Hebrew word תערב which means to be pleasant as explained below.
Citron
Through a word association the Talmud states that one who sees a citron in a dream has been shown that he is honoured by his creator. The Torah (Leviticus 23:40) calls the citron “fruit of beautiful (הדר) trees”. The Hebrew word הדר means both beautiful and honoured.
Palm Frond
Through a word association the Talmud states that one who sees a palm frond in a dream indicates that he has but one heart for his Father in heaven. The Talmud calls the palm frond לולב which is interpreted homiletically as two words לו לב which literally means he has but one heart and the words “for Hashem” are implied.
Myrtle
Through an association of form the Talmud states that one who sees a myrtle in a dream is shown a sign that his property will increase. If he does not own property, it is a sign that he will receive an inheritance. This only applies where he saw the branches on their stem (in its natural state). The myrtle used for Sukkoth must have plaited leaves with 3 or more of these leaves arranged in a circle. The plaited leaves and uniform arrangement of the leaves indicates prosperity and order.
Willow
Although the Talmud did not cite an interpretation of a dream involving a willow the Sefer Minhagim written in the 16th century connects the Hebrew word for willow ערבה to the Hebrew word תערב which means to be pleasant. This word, according to the Ashkenazi ritual, is used in the blessing for the restoration of the temple service in the festival Amidah before the priestly blessing. The prayer states “Let my prayer be acceptable (ותערב) before you Hashem as an elevation offering and sacrifice.” In a similar vein the author would like to quote Psalms 104:34, “May my prayer (literally words) be pleasing (יערב) to Him (Hashem), I shall rejoice with Hashem.”
Summary
Since these dreams are a direct message from Hashem statement 6 applies “A dream is 1/60 of prophecy”. These dreams may be more than 1/60 of prophecy because the theme of the dream and interpretation are based upon biblical sources. Statement 2 – “A dream that is not interpreted is like a letter not read” does not apply because the Talmud except for the willow provides a different interpretation for each of the species. Statement 3 – “Dreams follow the interpretation” applies because the Talmud specifies an interpretation of each dream (except the willow). However the degree of application depends upon the individual because the Talmud does not indicate the degree of blessing.
